' n^nnr. "' ,.nn^™^.- V '^_^ 






:^s/\r\ 



OrA- 



•/^ ^/^^ 



'r2•r^/^ 



AWrrs 






AAOA^/^^^^^'^'^^^'^V'^' 



mliHR««' 



UlBRARY OF CONGRESS. I 

J — # 

f UNITED STATES OF AMERICA. J 



^A^i?' 



a'«^aO,Xao'a'2 



-N^^^'S^B 



,i/2;g«.^ 



A -A' 



'8^8nOcS0«^?^5««W^i^ 



Aa^^^A 









^'^^' aAa 



^n^',>sn^ 



^ A^Aa/^aAAa A A^ AaA _ .A 



Mn 



»*^,^^A 



f^.n^ 



m^mgm 



^^^^^- 

i^,^ 



iLffJ*l?.I^Al 



,^^^,^-^.A*,^^ 

^Ar 



»ft^ &9kf>. 'r.: 



<Ab6^^:^.mm^rM^m9mi 






Afi.^:^".-; 






'^^/*.i 



'^^f^^^N^ 



A A./^ 



«*^WA 



^Ma 



^"A'aA-^o _ »n' 






■-^ ''^A' 



if^.Ah 



iA Ar\' 



^:r^l 



THE 
MORAL tNB RELIGIOUS 



M4-S-€ 




S I X T Y-O N E 



APHORETiCAL ESSAYS^ 



ON SOME OF THE MOST IMPORTANT 



CHRISTIAN DOCTRmES AND VIRTUES. 



By HUGH KNOX, D. D. 

Ik St. Croix. 



JM TWO VOJLO,- 



'~v 01.UME pmsr 



h<zc ego mecttm 
Comfiresds agito iabris, ubi qiiid datur oth 
Illudo chartis. HoR, 

Quic quid fir acifiieB^ esto brevisy tit cito dicta 
Percipiant a7iimi docile 8 y t tneant que fide Les.. Hor. a. f 

Scribentem juvat ifiae fa-ooTy mnuitque labor em^ 
Cumque suo cre&ce?i8 pectorejervet qfrus, OviD.- 



HAKRiSBVUOn-^Priniedand soldbvJomi WtetH- 

I8O80 



CONTENTS 

OF VOLUME FIRST, 



.Kgs 



ifn, or regeneration^ V > 

ppcTticularly, as justifying, ^-hr %*" ^ J 



^X con\xrsifri, orr^enen 

W ju^tikatfb^l^ye'OO 

Of faith ; ppcTticularly, as justifying, ^-i^;* *^V J^ 

Of entering into covenant with OOD, ^' 

A form of covenanting. S 

The nature, design and use of the Lohd's^ suppeir 

Of preparation for the Lord's supper. / 

Our duty immediately after the Lord's supper 

Reflections on the incarnation of Christ. | ^"^ i, , 

Of adoption into GOD 's family. / " 1^ 

Of repentance. 

Of sanctiEcation, or holiness. - ^^^ 

The nature and effects of union with Christ. 

Of the final perseverance of the saints. 

Of peace of conscience. 

Of joy in the Holy Ghost. 

Of assurance of GOD's love in thi^life. 

Of the souFs immortality. ■ ::7-^ 

Of death. 

Of the resurrection of tne ueaa. 

Of heaven ; or the future state of the blessed. * 
Of hell ; or the future state of the wicked. ^ i / 
What, as cliiistians, we should do more than others 
Of heavenly-mindedness, and the contrary vices. 
Of gospel sincerity, or uprightness. * ; ' 
Christian zeal, and its opposites and counterfeits. 
Patience, and the contraiy vices. - . \ . < v 
Meekness, and the opposite vices, ... .^ 
Charity, and the opposite vices. 
Contentment and the opposite vices- 
Chastity, and the contrary vices. 
Humility and the opposite vices. 
Sol^riety and the contrary \ices, 



Thl preface. 

THE follo^\ing little Essays, were drawn up ma- 
ny years ago, partly as helps to moral and di- 
vine conference, in a religious society, and partly as 
the result of such conferences. They are general- 
ly the result of free, and pretty enlarged and com- 
prehensive meditations- on the subjects they treat of* 
and consist of such thoughts as o^urred iirst and 
most ob\iously to the open mind, in its free and un- 
fettered discursions on said subjects ;....and they were 
meant merely as hints to start the conversation, and to 
keep it alive, and to the business in hand, that it might 
not deviate into wild and impertinent digressions. 

This will account for the nature and form of the 
Essays, which are very singular and uJicommom 
They consist of a number of loose, general, and of- 
ten, uncoijnected aphoiisms, or general maxims, 
commonly closed by some practical corollaries or in- 
ferences of the greatest moment. 

The primitive design of them, was to convey the 
most ample, general instruction to the mind on every 
subject treated of,- yet so, as that instruction might 
exhaust the subject in miniature, as it were, or, in the 
narrowest compress consistentp'ith perspicuity ;....and 
that the method of explaining the subjects sliould be 
calculated, as^ much as possible, for affecting the 
heart by proper motives, and stirring up men to the 
diligent practice of the virtues and duties explained. 
And I hope the judicious and intelligent Chiistian 
reader will find, upon an attentivje perusal of tlie Es- 
says themselves, tliat they are not ill adapted to this 
purpose ; excepting, perhaps, a few, which are more 
superficial thcin toe rest. 

It had been easy to have filled up the skeletons of 
doctrine, and lengthened them cut to the ordinaiy 
size of pulpit discourses. In this form they would 
have hc.d) doubticsa, many advantages which they are 
now necessarily deprived- of: In this form, tliey 
would have id.-nittcd.of connexion, argumentation, 
illustration, persuasion, pathos and all the tyraccs and 
beauties of fine composition; v/hereas, their present 
form necessaiiiy jprecludes these advantages. 



iv P R E F A C E. 

But on the other hand, in such a form, they 'vrould 
have been veiy voluminous and expensive : Few 
would have purchased them, and perhaps, fewer read 
them. The present volatile, irreligious taste, nau- 
seates every thing- prolix in divinity. Five or six pa- 
"ges of a religious book is as much a-s we can, in con» 
science expect, tjiat a modern ^ne gentleman or lady 
should read at one sitting. The taste of the times 
is, therefore, purposely consulted in the shortness of 
these Essays. 

A person of this squeamish disposition, may here 
read, in eight or ten minutes, some of the most im- 
portant things which can be said on each of these sub- 
jects, without breaking oif abruptly, in the midst of 
the sense, and losing the v/hole chain of connexion. 

Besides, if the Essays ar^ tolerably executed on 
this plan, the doctrinal aphorisms contained in them^ 
should be so plain and self-evident, as to supercede 
the necessity of arguments and illustrations ; the 
practical corollaries should flow spontaneously and 
consequentially from these aphorisms, and the whole 
should be demonstratively built upon the scriptures 
referred to in the margin. 

After having humbly recommended these imper- 
fect Essays to the public cr^ndor and indulgence, and 
implored the blessing of GOD upon them, for the 
general good ; if I might presum.e to offer my advice 
to my fellow-creatures concerning the best way of 
using them,.. ..it would be as follows : That they 
would read them, in their private and devout retire- 
ments, as hints for meditation on these important 
subjects, laying their minds open, without prejudice, 
to the influence of divine truth, and earnestly implor- 
ing the father of lights to write these truths and vir- 
tues with sun-beams upon their understanding ; con- 
vey them Wc.rm to their heaits, and make them pow- 
erfully operative and influential on all the active pow- 
ers and faculties of theii' nature. 

I have added the Sermons as some compensation 
to those who may dis-reiish the dryness of many of 
the Essdvs, 



ESSAY I 

'O/CoNVERSiON, or Regei^eration. 

I, "O ELIGION being a character^ muft 
-tV have a principle ; and this princi- 
ple muft fupremely govern and predomi- 
nate in the life. We do not call a man 
generous andy;7V/2c^/y,imlefs generofity and 
friendfhip prevail in him above churlifli- 
nefs and imfriendlinefs, and are fixed prin- 
ciplesin his nature. — So it would be equal- 
ly abfurd to call a man religions^ only be- 
caufe of the performance of a few outward 
religious duties, while the main of his tem- 
per and charafter is irreligious and im- 
moral. He only deferves the character of 
being religious^ who m fuch uniformly and 
predominantly, and in whom morality and 
religion is a prevailing and difcriminating 
chara6ler \ 

2. True religion, where it is, muft go- 
vern the man ; and nothing can do this but 
an inward principle. Grace, which is 
this principle, muft oppofc corruption, and 
finally prevail over it. 

3. The word of God, and indeed the 

B 



2 K N O X's ESSAYS. 

nature and rcafon of things, place religion 
primarily and radically in the hearty and 
reprefent it as flowing thence into the life 
and con:i^erfation. The heart, as it is the 
fource and fountain of all external corrup- 
tion, fo it muft be of all true religion. 
The tree mull firft be made good be- 
fore its fruit can be good A bitter 
©r polluted fountain, ,cannot fend forth 
pure or fweet water. Men gather not 
grapes of thorns, nor figs of thillles. Good 
principles are necessarily prereqaxifite to 
morally or formaliy good a6tions* Ac- 
cordingly, the whole ftrefs is laid, in fcrip- 
ture, upon heart-religion ; or that which 
is feated and r^idicatcd in the heart, and 
proceeds from pure mid right principles 
and inotives there^. 

4. As it lias been the general opinion of 
mankind, as well as the voice of fcripture, 
that men are borii into this world in a de^ 
pra'ved^ corrupt and irreligious ftate, with 
ilrong propenfities to vice, and a difincli- 
jiation to that which appears to be virtuous 
and good, by the very law of tlicir nature, 
written on their confcience, and manifelled 
to them by their moral inftin^live feelings ; 
fo ithas been generally thought the peculiar 
work of the Deity, the God and Father of 
men, to help them, by his grace and Spi- 

* P^o%^ xxiH« 26. Ezek^xxxvi. 26. xviii. 31. Joel ii, 

i2j 13. Pi'al. li. and cxxxix. 1 Sam. xvi. 7. 1 Chroc. 
?[xviii. 9. Deut, xiii. g. 



K N O X's E S S A Y S. 5 

rit, to rife out of this Itate of depravity 
and corruption, and to turn to his obedi- 
ence, favor and enjoyment, inthefteep and 
Barrow path of virtue and piety. This has 
ever been thought a care and Vv ork worthy 
of Gob the Father of fpirits, towards his 
human offspring ; and even a heathen could 
fay, Nullus vir magnus unqiiam fuit\ sine 
Dhino afiatiu 

5. Revelation reprefents this change 
wrought in fmners by Gob, under the terms 
conversion^' repentance'\; regeneration^; 
being born oj GodI!; created in Christ Je- 
sus^^; having a ne%v heart\f; a divine 
nature%%;^ putting off the old man, and 
putting on the ne%v^ and the likeilt!. 

6. Our Lordftrongly expreffes both the 
nature and necessity <^thi^ change in fm- 
ners, by telling them. That unless they are 
born again of%vater^ and of the Spirit^^.nd 
are converted:, they not only shall not^ but 
even cannot^ enter into the kingdom of 
heaven^^^. 

7. Granting thefe cxprelTions of a neix^ 
birth by the Spirit^ and a becoming nc^j) 

* Matth. xviii. 3. A6>s Hi. 19. Ezek. xxviii, ir» 
•f- Ifa. Iv. 7. Luke xiii. 5. 
X Titus iii. 5 

II John i. 13. I John V. i8. 
** Eph. ji TO. c Gor. v. 17. 
f-j-Ezek xxxvi, 25 — 28. Ffal. H. 
H Pet. i. 4. 
Illl Eph. iv.. 2Z, 25. 
*** John iii. 3, 5^ t/^Kih^.n^Viu ,i: £v\kc xui. 5,. 



•6 K N O X^s E S S A Y S. 

ireaiurc^, and the like, to he Jigur at i<iie aiu! 
metapk-3ricali yetif thefe metaphors have 
any llgDiucancy and propriety at all, the\^ 
miifl imply the following truths; namely,' 
(:IA That the change of a fmner by conveV ■ 
■ Soil cr regeneration, mail be exceedb:^ 
^qrcat, bearing fome analogy to the diffJex^' 
ence between the circuxnltances of a child'' 
before and after its birth ^-^-or bet vv:ee;- . 
being in a ilate of nonentity, and after the 
commencement of its exiftence, in ibnie 
eifentiai refpefts at ieait.~(2.) That it h^ 
noiB. partial, hilt an u?ihersal cliange ; a* 
change of the whole bent (;f xh^ heart and' 
drift and direaion of the affedions.^™(3, r 
That it is. not a meer aut%jard, imperftcP 
change, but one that is inward, essential 
and complete.— {4.) That it is a change nor 
produced by finners own natural pWers- 
and endeavors, but wholly sztpernatural,' 
the product of a divine agency, elFecled and 
produced by the Spirit of God : And (5,) 
That it is a change abfokitely neceffary in. 
every fon and daughter of Adarn, in order 
to their entering into the kingdom of hea- 
ven. 

(8.) Either thefe inferences are plainly 
andclearly deducible from thefe metaphors; 
or, otherwife, the metaphoi^ muft not only 
be fuppofed highly impraper, but even per-^ 
nicious ; tending to miflead the judgments 
Qfineu, aiixlobfcuring a doclrine of great 



impcftance to men^s falvation, othenvife^ 
plain and obvious in itfelf, which would be 
a high imputatibnon the w ifdom and good- 
nefs of God, and an unanfwerable objecli^ 
on againll the revelation of Christ, 

9. Self4ove, a desire of reputation and 
f<ime^ and a principle of f<?fr{?r Sindsla'vis/y 
fear^ often produce a kind of religious cha- 
ra6ler, which is merely outward and great-- 
ly imperfecl. 

10. Although that feed of grace, which- 
is the principle of the ipiritual life, is infuf- 
ed at once into the Vvhole nature, in the 
aft of regeneration, and gives it aholy tafte, 
bent, turn, tendency and direftion ; yet 
the fruits of it ihew themfelves but gradu- 
ally and successi'-jely:, in the progreflive 
work of fanclification, as occafions, trial'^ 
and opportunities elicit and draw them forth 
into a6l and vievv% 

11. If regeneration, agreeable to the im=' 
port of the metaphor, beam instantaneous 
ail or operation of the holy Spirit upon the 
foial, producing a radical, effential change 
in its temper, giving it a new principle of 
fpirkual life, a general divine bent and ten- 
dency • — And if fanCtitication and morti- 
fication^re only eftefts of this new and di^ 
vine principle of life^ carrying on a conti- 
nual conflift and warfare againfc the cor- 
ruptions oPnaru'i^e, anda gradually ftrength- 
ening.andxonSrming the habits of virtue 

b2 



6 KNOX^'S ESS-ATS. 

and holinefs ; — then may we very eafily 
and rationally account for an imperfect 
christian ^oxVi^d^xt&Cij to heaven, at death 
without the neceflity of any intermediate 
purgatorial i^nWtYmgs to fit him for that 
world of perfecl purity. The foul, from 
the moment of its regeneration, v/as holy, 
and was defiled only in confe<|uence of its 
imion with a corrupt bodily nature, with 
w^hich it was carrying on a continual war- 
fare. In the moment of death, it was re- 
leafed from this corrupt bodily nature, and 
fprung, immaculate, to its kindred fpirits, 
and its native heaven. The grave is a 
furnace which will melt clovjn^ pti^ijy and 
refine this corrupt body, whence it will be 
raised a glorious, fpiritual body, and a, fit 
cpmpaBion for the glorified fpirit,. 

ESSAY L 

CHAP, II. 

The fiibje^t continued. The corrupt^ guil- 
ty^ Idst and helpless state of man before 
€onversion4 

l.nnHE feripture evidence of the wretch- 
-■- ed flate of man by nature^ is very 
extenfive. Among a vaft multitude of 
fcriptures, the following may be confult- 
ed ; PfaU li, 5, Eph, ii, 1, 3, Job xiv, 4. 



KNOX'S ESSAYS. T 

Pfal, xiv. 1 — 3. Jen xyiia 9, Ifa. Ixiv. 6* 
Rom. vii. 14, to the end, 

2. Chrift is faid to have come as a phy- 
fician to the sick^ and to feek that which- 
was lost. The prodigal is reprefented as 
dead and losfy^nd his converfion is termed 
a coming to himself^ a being found\ znA a 
cojning jigain to life. Converfion is term- 
ed a new^kirtb^ a fieiv creation ; and fin- 
ners, before coverilon, are faid to be dead 
in tresspasses and sins. The unconvert- 
ed man is faid, not to receive the things of 
the Spirit of Go j> ; th^y are foolishness 
tahim^ neither ca?2 heknow them. Con« 
verfion is reprefented as a work of great 
power ; fuch. as God exerted in Chrift: 
when he raifed him up from the dead. 

3. From all thefe fcripture reprefentati- 
ons we may infer the exceeding helpless-* 
ness of finners,in an unconverted ftate. A: 
dead perfon hath no power to rife. We: 
cannot come to Ghrift unlefs the Father 
draw us. We cannot think a good thought. 
AH our efficiency is of God^ who m.uft 
work in us both to will and to do; and: 
without Chrift we can do nothing. We 
cannot be converted without the Spirit : 
but the Spirit is the F;ather's free gift in 
Chrift. He muft open our eyes before we 
can see^ and create us anew in Chrift «efus 
before we c^r\ spiritually live and act^ 
Faith is the firft grace a^ed by a converted 



3- KNOX'S ESSAYS; 

cliriftian ; and yet this faith we cannot aft 
of ourfelves, it is the gift ofQfoXi. We 
are naturally corrupt and difmclined to 
good befc4^e our converfi^on, and here lies 
our helpleffnefs, until God by his quicken^ 
ing Spirit gives life to our fouls, and ena- 
bles us to will and to do, and creates us anew 
in Chrift Jefus to good works. 

4. From reason^ obserisationTcaA expe- 
rience we hav^ the following evidences of 
this truth : (1.) We know good and evil 
by our natural confcience ; yet we find in 
ourfelves a ilrong diiinclination tothe good 
which v/e approve, and a prevailing incli- 
nation tothe evil which we difapprove. — 
(S.) We knowthat we are very unlike Gon, 
and that we do not cordially love and chufe^ 
him and his laws : but God- could not 
form creatures with fuch a temper : this^ 
therefore proves, that we are now degene- 
rated from our firftllate, and become cor- 
rupt creatures.— (3.) If children come in- 
to the world fuch as we may fuppofe that^ 
God firft created man, i, e. holy^ and with 
2i propensity to good^ or even in a ftate of in- 
difference to good and evil ; fome would 
furely be virtuous from the womb upwards; 
fome would furely follow vhe good princi- 
pie of their nature, efpecially as praise 
and happiness lie on that lide ; but univer- 
fal c^fcrvation and experience prove the: 



KNOX^s ESSAYS. 9 

contrary, as v.t-I as the word of God*.— 
(4.) If men vvere not born corrupt and im- 
potent, a virtuous and religious education 
would brins; all who are bleffed with it over 
to the ilde oi' virtue, in ipite of evil exam- 
pie : but do we not plainly fee that chil» 
dren are backvv^ard to imitate good exam- 
ples^ and prone to follow^ bad ones ?' 
They greedily fuck in evil advice and the 
knowledge of wicked things; but it re- 
quires much labor to bring them to learrt 
good ; they alfo quickly forget it, and v/e 
plainly fee that their heart is ftiil corrupt 
and ilrongly inclined to vice, in fpite of all' 
the aaiidotes we can inftil into their minds 
rrgainil it,~(5.) If VvC attentively examine 
our own hearts, lives and experiences but 
tor one day^wt fhall have an overpowering^ 
couviflion of our dreadful corruption. 
Howreadilv do we for^etGoD ? Hovv averfe 
are our minds to the contenipla.tion of hira 
and his perfeftions ? Hovv^little do we think 
of the love of Chrift ? We read or hear- 
with unconcern, the amazing ftory of his 
fove, and feel little or no gratitude for it. 
Our memories, our thoughts, our medita- 
tions, the general bent and tenor of our afi- 
feftions and paffions, even our religious du- 
ties, and our very bell works, may eon-- 
v.ince us of the wretcliednefs of our ftate 
by nature • 

* Pfal. liii» 1,-3. Eom. iii lo, Sic, 



10 KNOX'S ESSAYS. 

5. We fee that a virtuous and chiriftian 
education cannot, of itfelf, recover our na- 
tures, Or remove their corruption.— We 
fee that the ftudy of philofophy and the 
knowledge of the fcriptures, cannot acconv 
plifii this. — We fee that the moft powerful 
preaching, and befl adapted means of grace, 
cannot effeft this great change. — We fee 
men making many vows and refohitions, 
and laboring hard in the way of outward 
means, to rife from their corruptions, and 
yet all prove ineflfeftual. — -We have often, 
in an unconverted ftate, been convinced of 
our guiltinefs and danger; we have of- 
ten refolved to do better, and we have 
bound our resolutions v/ith solemn 'dows : 
—We have even fet a time to begin a bet- 
ter life ; but before that time came, our re-^ 
folutions have provedasthe morning cloud. ^ 
And even when we have attempted to mend 
our life and conduft, have we not found 
ourfelves fo exceeding feeble, as to be un^ 
able to effecl any thing to purpofe ? Have 
we not felt, as it were, a dead weight pul- 
ling us backwards, and finking us down 
into the bed of floth, carnal fecurity and 
inaftion ? Deplorable but pregnant proofs, 
and convincing demonftrations, both of our 
corruption and impotency by nature I 



KNOX^s ESSAY'S. 11 

E S S A Y. I. 

CHAP. HI. 

Tiie fame fiibjefil continued. Corruption 
and helplessness y cannot jtitify sloth in 
the tmconrjerted sinner. 

% . np HOUGH God hath referved m hk 
-■- own hands the great work of con- 
yerfion, as his own proper ivork^ and we 
cannot therefore .convert ourfelves ; yet we 
ought not to say that w^ can ck) nothing. 
God hath given to unconverted fmners a 
great deal of important work to do, and 
put it in their power to do it f — ^hath oblig- 
^ed them by commands, pcrfuaded them by 
exhortations, awed them by threatenings, 
engaged them by motives, encouraged 
tliem by promifes, and given them reafoB 
to expe6l that he will meet with them and 
convert them in the performance of this 
work* He hath alfo laid their help on one 
who is mighty to fave. 

2. Altho* unconverted fmners are spiri- 
tually dead, yet they are not naturally so. 
They have an underftanding, a will and 
a memory : they may know fomething of 
their guilt and danger : they may under- 
ftand fomething of Chrift and his faving de- 
fign : they may read and hear, think and 
meditate on God's word ; frequent his 



12 KNOX'S ESSAY-S.; 

houfe and attend his ordinances. But if 
linners will not do thefe things, they will 
not do what they ?72<^jy, 'dndare able to dOj 
and therefore are inexcufable. 

,S. A difpenfation of God's Spirit at- 
tends his gofpel, and he hath promifed <to 
give his fpirit to them that alk him ; to ^// 
that afk him, without limitation or refer ve. 
He hath even made it the duty of finners 
to aik this Spirit, and to attend diligently 
on divine ordinances, which are the w'alks 
of the Spirit. Now, if fmners know that 
they cannot ;be converted without this Spi- 
rit, and that they cannot enter into the king- 
dom of heaven, unlefs they are converted ; 
and if, notwithilanding they know this, 
they do not diligently afk it of God, nor 
attend on thofe inflrumental duties and 
means of grace, in the ufe of which this 
Spirit is difpenfed, then they are wholly to 
blame for continuing unconverted. 

4. God is following linners with the 
common influences and operations of his 
Spirit ; ftriving w ith them, and feeking ad- 
mittance into their hearts. Now, if fmners 
would obey and cberifli this common ope- 
ration, and alk the fpecial and converting 
infliieiices of the Spirit, he has obliged him- 
felf by promife to give it them* : But if, 
on the contrary, they refift and grieve this 

* Luke xi. 9, — 13. Rev. iii. 20, ■ xxii. 17. 



KNOX^s ESS A YS. 13 

hely Spirit, which would have fealed them 
to the day of redemption, they themfelves 
are wholly to blame for continuing uncon- 
verted. 

5. If the cafe were even otherwife, and 
there were but a bare probability^ or even 
z possibility^ that the hurhbie and earneft 
endeavors of a fmner might meet with ac^ 
ceptance, and be crowned with fuccefs, he 
is wholly inexcufeable and condemnable in 
negleSling thefe endeavors^ 

i: S S A Y lo 

C HAP. IV, 

The fame Subjeft continued. The Duty 
of unconverted Persons,^ 

1. QUCH ought often and ferioufly to con- 
^ fider, that it i:ii impoifible they fhould 
ever go to heaven in their prefent ftate. 
The fcriptures exprefsly preclude them^ ; 
and in the very reafon and nature of things^ 
they are wholly difqualified both for the 
employments and enjoyments oi the heaven- 
ly ftate. 

2. They fhould labor to obtain a deep 
fenfe of the danger and mifery of an uncon- 

* Mcitth. xviii. 3. Luke Kiii. 5. John iiu3, S« i Cof- 
Vi. 9, 10. 



14 KNOX'S E SS A YS. 

Tertedftate : of the evil and guilt of fin, 
and of the torments to which it will una- 
voidably cxpofe the unconverted fmner, 
who dies in his iniquities. 

3. They fhould frequently confider the 
Ihortnefs and uncertainty ofthc present life^ 
which is t\\t\Y only luorkiiig. day ^ their on» 
iy period of trial and preparation for eter^ 
Bity and that death will fhortly put an end 
to all their hope^ help^ and endeavors ; 
and therefore, as they value falvation, they 
fhould not delay converfioUc 

4. They fhould labor for a d^ep, convic- 
tive fenfe x^f their own inability to convert 
themfelves, and that they muft perifli for- 
ever unlefsGoD help them, and that fpce- 
xlily« 

5. They fhould endeavor after a tho- 
rough and firm perfuafion, that there is 
hope and help for them in God, and that 
they ^^jy and affuredly ^f//, obtain the 
grace of converfion, if they take the right 
method, and labor diligently in feeking itc 
They fliould fet it before them in firm pur- 

. pofe and refolution, as a fettled and deter- 
mined point, that by the help of God, they 
ivillht converted, and that they will never 
give over feeking the bleffing, in all the 
appointed means of grace, until they find 
it ; faying with ^acob, '' Iwill not let thee 
*' go, until thou blefs me.'^ 

6. They fhould a^/?/a//y and resolutely 



KNOX'S ESSAYS. 15 

fet about denying all manner of known fm^ 
and every tempting companion and amufe- 
ment, ai>d attempt the performance of eve- 
ry knpvva) duty, as, well a3 they are able, 
vvithout delay ; uncertain how quickly 
death may cut them oiF in their fms, and 
fruilrate all purpofes of future amendment* 

7. AH this fhould be attempted in t be 
strength of Gob J through Ghrift, affuredly 
depending 6?//, and confiding in his help in 
the way of diity, and perpetually keeping 
up a deep fenfe of their own impotence ; 
that all their fufficiency is of Go d, and that 
of themfelves, they can do nothing ; but 
all tilings, Chrill ftrengthening them^ 

8. They fhould instantly a.ndJortbwitb^ 
make choice of God, for their portion and 
bleffednefs, and attempt to enter into fo- 
lemn covenant vvith him through Chrift, 
They iliould bring themfelves back to him 
as returning prodigals; give themsehes^ 
their interest^ and all their /?t?-7^'^r5 and abi- 
lities wp to him, as his long abufed proper- 
ty, and fubmit to him in all things, 

9. They iliould attempt daily d^ud. per " 
pet u ally to accept of Chrift, by faith, in ali^ 
his faving ofEces, giving up their polluted, 
difeafed fouls into his hands as their com- 
paffionate Phyfician and Redeemer ; affur- 
edly believing, that he will in no wife caft 
them out or rejeft them, and firmly truft^ 
ing botk bis paYv^raaad his grace* 



16 KNOX'S ESSAYS; 

10. If, in the courfe of tliefe endeavors^ 
the unrenewed heart rifes up againft thefe 
duties, and the ^/?r/^ and the de'oil tempt 
the finner to flight them as needless^ or ta 
negleft them as impossible^ or too severCy 
(which will doubtlefs be often the cafe) it. 
would be the wifell courfe for the perfon 
thus tempted, to flee inftantly to God, by 
prayer^, for fuccor, and to get the temptati-. 
on removed,. One earneft look untoGon^ 
upon fuch occafions, has been found by ex- 
perience, to bring more ftrength into the 
foul, and to be more efficacious againft 
temptation, than all the human reasoning 
and refolutions in the world. However, 
it is the duty of the finner to oppofe the 
temptation hy ail means ^ and' ^:oith all his . 
might y andit^vould be Tvife, beforehand, 
to be always expetting fiich trials, and to, 
be pre-engaging the almighty aid againft: 
the hour of temptation. 

11. As the unconverted fliould never 
nto'^ii&.secret prayer^ nor any one ordinance 
which they can attend ; fo, when the Spi^ 
rit of God moves upon their fbuls, either 
in convincing them of fin and mifery, or in 
exciting holy thoughts ard good refoluti- 
ons,. they (hould cherilb thefe motions, and 
pray God, at the time,, to increafe and fet 
home thefe con virions, till they iffue in an 
effeftual and faving convcrnon : For, if 
they refift, and quench, and grieve the h^- 



K.N O'X's- £ S^S A Y a l^- 

iv Spirit, he will leave them, and they are 
in danger of being undone for ever. 

12. To help them in thefe duties, they 
fliould often fet apart feafons for more for 
lemn meditation, felf-examination and 
prayer a 

ES^SAY i; 

OH AP. V. 

The fame fubjeft continued. Symptomr 
of an unconverted stau. 

1. \T7HATEVER charaaers the fcrip- 
^ ^ tures reprefent as under an im- 
pofftbility of entering into the kingdom of 
heaven, are certainly to be reckoned among 
the unconverted. Such are all unbelieV'- 
<?r5 and impenitent smners ; — all habitual 
fornicators, adulterers, unclean thieves, co- 
vetous, drunkards, revilers^ extortioners, 
idolaters, envious, malicious perfons, ftrife- 
makers, fowers of fedition, and- the like% 
Yet it fliould he-abfervedy, 

2; That in order to pronomice men un- 
converted, we muftfuppofe them under the 
dominion of thefe fms, and to be living 
cuftomarily and habitually in the praftice 
of them: Which will appear. from their 

* I Cor. vi. 9,10. Gal. v. 19—21. Eph. Vi» 5,, S^c* 
Eev* xxi»^8»i Mark xvi. 16.^ 



18 KNOX'S ESSA.YS. 

committing tliem/rd*^/y and with delight ; 
frequently ; pleading for them ; palliat- 
ing and extenuating them, and hating to 
be admoniihed and reproved on account of 
them. 

3, Men who continue wilfully ignorant 
of their chriftian duty, and careiefs about 
it (which may be known by tlieir under- 
valuing, defpifnigand negle6iing the means, 
of knowledge and of grace) are certainly 
in no unconverted ftate. All church-neg- 
le6lers come under this predicament. 

4« . Men who are cai^elefs of their hearts^ 
aaid thoughts'^ and give themfelves little 
trouble about their hidden sins and heart- 
plagues^ notwithftanding they may be pret- 
ty carerai and confcientious in the out- 
w^ard part of moral and religious duties,are 
certainly unconverted : for, where there is 
true grace^ it turns the eye inward to the 
heart, and the true convert is moft watch^ 
ful againfl hidden corruptions. 

5. Thofe who negle£l the duties of ;?^- 
cret prayer^ meditation emd self-examina- 
tion^ although they may be fcrupuloufly 
punftual in attending the public ordinan- 
ces of religion, ar@^ certainly unconverted : 
for, fecret duties, more efpecially secret 
prayer^ is th^frsti 'the continued^ and the 
last duty of the converted foul, , 

6, Want of relish for holy actions^ and 
religious duties i a distaste to them ; a 



KNOX^s ESSAYS.. IW 

defire that they were not neceffary, and a 
being pleafed with any excufe to get rid of 
them, are very fure ligns of an unconverted 
ftate ; more efpecialiy, when this diireilfh 
for holinefs is accompanied with an inordi- 
nate defire of, and hankering after worldly 
enjoyments md fenfual pleafures, 

7. Men, who upon impartial examina- 
tion, find that they are no better than they 
were many years ago, but rather more vi- 
cious and depraved, have all the reafon in 
the world to pafs an unfavorable judgment 
on their ftate : for grace is of a growing 
nature, and where it is, carries forward the 
foul progreifively to higher attainments in 
virtue and holinefs« 

8. Men who have freely indulged vice 
in their youth, and can .remember no time 
fmce when th^ey were greatly humbled be- 
fore God for their youthful lulls; greatly 
exercifed about deliverance from their guilt 
and dominion, and made to abandon them 
with indignation; and who are not very 
fenfible of fome remarkable change for the 
better, both in their hearts and lives, may 
certainly conclude that they are yet in tbe 
gall of bitterness. . 

9. A man who is not ratitmally assured^ 
and who does not fometimes feeU that he 
loves Go D; above all things, and that he is 
"•eady to part y/ith all things, his moft valu^ 
€d interdb, his ik^ 4>elo¥ed kifts, audi 



so KNOX'S ESSAYS. 

even life itMf^ in obedience to his will, and 
rather than give up his title to him : — He 
who loves any creature more than God — 
earth more than heaven — ^his body more 
than his ibul ; — Vv ho had . rather be rich 
than good, and prefer s4:hepleafure3 of this 
world before God's favor and enjoyment, 
is certainly unconverted. 

10. That man, who upon the moll de- 
liberate confideration, is not v/illing to de- 
ny himfelf the moft beloved gratifications; 
to take up his crofs and follow his Redeem- 
er through poverty, contempt, perfecutioa 
and even martyrdom itfelf ; who does not 
eordially accept and embrace him in all his 
charafters, fubmit to him in all his offices, 
truft him v/ithout referve, aaid givt^ up all 
things f<7 him and ybr him; is certainly ftill 
^.an unregenerate, unconverted ftate^ 

1ESSA Y i: 

€HAP. VL 

Thte lame fiibjeft continued. The un^bap- 
py state of the unconi>erted. 

1: C UCH are Ipiritually dead ; dead in 
^ trefpafles and fins ; dead to Goi>^ 
and to every good purpofe^* . 



KNOX^s ESSAYS. 21' 

2. Such are slaves ; slaves to satan^ 
who rules in the hearts of the children of 
difobedience ; blinds their eyes that they 
cannot difcern the truth, and leads them 
captive at his pleafure;^ — s/a'ves alfo to 
their unruly appetites and tyrannizing luft.^ 

3. Such are children of wrath, and, if 
converfion prevent it not, born heirs to 
that torment, which is the certain effects of 
this wrath f : They are ftiled in fcripture 
tbe children, of the devil^ bearing His im- 
age, poffe fling his fpirit and temper ; and 
confequently, heirs of that hell, which w^as 
prepared for the demlm\6. kis angels, which^ 
is their proper inheritance J. 

4. The unconverted are enemies to God 
by wicked w orks ; full of natural antipa- 
thy and enmity againft his being, natuie, 
will and laws. The principle which pre- 
vails in their hearts, would naturally lead^ 
them to dethrone and deftroy the blefled 
God, if they had the power — i\nd being- 
fuch, God is a confuming^ fire to them : 
His nature and all his laws are ap^ainft them^. 
and fo are alfo all his perf clions, except 
his mercy, which indeed waits a while to 
be gracious ; but^ being abnfed and flight- 
ed, will in the end aggravate their guilt^ 
aiid mifery^ 

*^ 2 Tim. i', 26. Tit. iii 3, Rorri* vi. 17. 

t Eph. ii 3. 

I : John viii. 41, 4^^ 44. Matth* xxv, 41 a . 



22 KNOX^s ESSAYS. 

5. Such continue under the guilt of all' 
the lins they ever have committed. Eve- 
ry law and threatening in the Bible is 
agaiallthem : They are condemned alrea- 
dy ; fentence is already paffed againft thera 
in numberlefs places ; fo that nothing but 
the llender and precarious thread of pre- 
fent life lufpends the execution. 

6. They are on the very brink of perdi- 
tion, momently in danger of dropping 
into a place and ftate of endlefs mifery. 
Every night they lie down, there is even 
fomething more than a poffibility, that be- 
fore the morning's light, they may lift up 
their eyes, being in torments. 

They have na covenant right or title to 
any mercy they enjoy. Every blefling: 
they enjoy has the nature of a curse to 
them, in the manner in which they receive 
and ufe it. This earth is only their prifon, 
v/here they are for a fliert time, fupported 
by God, 'till the time of their execution 
comes. Tbe vjicked is reser'oed to the day 
of destruction ; they shall be brought forth 
to the day of wrath"^. 

8, If they were perfe6tly known, their 
cafe would be pitied, and their nature hat- 
ed, by every good perfon on earth. And 
the angels and other holy fpirits, fo far as 
they know them, do thus regard thenu 

*Job xxi, 30. 



^NOX^s ESS ATS, .23 

9* If fuch did thoroughly know their 
own wretched and perilous condition, they 
could not poffibly enjoy one moment's 
peace, tranquillity or happinefs in this life. 
And, indeed, whatever of this kind they 
^do enjoy, is only a fatal delufory happinefs^ 
founded on faise hopes ; producing a dis- 
tructhe security ^ and iffuing in endless 
:despair. 

10- There is only left for them this com- 
fort, that they are yet out of a place of tor- 
anent, and that there is ftill hope and help 
for them in God, through Chrift. if they 
will fpeedily embrace the opportunity. 
The present moment is all they can ration- 
ally rely upon, in which to better their 
^ftate, and call the die for eternity ! 

ESSAY J. 

c H A P. vn. 

The fame fubject continued. Mistakes 
about conversion rectified. 

1. TT has been already obferved, that con-^ 
-^ verfionis ?i thorough 2ivA remarkable 
change; and therefore,that thofe perfons mull 
be deceived, who imagine themfe Ives to have 
been truly converted, merely becaufe of 
fome out^ard^ partial^ and incomplete 
change which they may have undergonCi 



24 KNOX'S ESSAYS. 

eiriier from difference in age and circum. 
fiances in life ; alterations in their health, 
conftitution, or intereftsand connexions; 
the principles of felf-love, honor and repu- 
tation ; legal pannics and terrors, or from 
falfe and incomplete views of religion. It 
may now be obferved negatively^ 

(1.) That christian baptism cannot be 
that converfion or regeneration, to which 
the promife of heaven is annexed : for we 
are exprefsly told^ that iinlefs a man is born 
again of the Spirit^ as well as of water ^ he 
cannot enter into the kingdom of God, 
Befides,many babtized perions,are amongft 
the w^ickedeftof men and have evident and 
abfolute need of fpiritual regeneration. 

(2.) Th^ bare profession, even of afr^^ 
religion^ however fpecious, is not conver- 
fion ; elfe all tlie profeflbrs of a true reli- 
gion would be true conve? ts ; which wc 
know is far from being the cafe in fafil. 
Much lefs, 

(3.) Can it confift in a man's changing 
his religious prdfeffion : for this may be, 
and often is done from vjorldly^ interested^ 
lucrativemoUNts^ ?ind false ^erroneous prin- 
ciples, and not from conviSlions of truth 
and duty. 

(4.) Strong convi£lions of fm, and great 
fear of God's wrath, cannot, of themfelves, 
prove a fmner to be truely converted. If 
fo, we muft conclude, that Cain^ Herod^ 



K N O X's E S S A Y S, 25 

Pilate^ Simon Magus and Judas Iscariot^ 
were true converts, which i§ not true in 
JFa6l ; becaufe the terrors of thefe unhappy 
men did not iffue in true repentance. 

(5.) An external sober^ moral conduct^ a 
Jifefree from the grofis outward a 6ls of fin, 
and a regular attendance on the ordinances 
of religion, are no certain evidences of 
converfion, though they -may juftly com- 
.mand the refpe6l and efteem of our fellow 
men. This was the lighteoufnefs of the 
Pharisees : it is , alfo the righteoufnefs of 
moil hypocrites and formalifts : and yet -our 
Saviour, who knew and deteiSled the real 
characters of thefe men, has allured us, that 
unlefsi?x*'r righteousness fhall exceed theirs^ 
we Aall in no wife enter into the kingdom 

of GOD^, 

(6.) A man^s really renouncing and 
abandoning fome fin or fins, to which he 
has been addifted, cannot prove him a 
true convert, while he continues in the 
love and pra£lice of other fins. Herod 
heard John Baptist g\3.d\y, and did many 
things in obedience to his miniftry, which 
were not much againft his natural inclina- 
tion ; but would by no means part with 
hig beloved luft his darling Herodias f. 
Men do many things of this kind from meer 
prudential motives, and becaufe thefe fins 

* Marrh. v. 20. 
t Maik vi. 20, %l* 



26 KNO X's ESSAYS. 

are deflruSiive of their health, intereft and 
reputation : But he who offends wiljully^ 
allowedly and perseveringly in one point, 
is guilty of the whole law^ ; and plainly 
jQiews that he defpifes the authority by 
which it is enjoined, and obedience to it 
enforced, 

(7.) A man^s fhewing remarkable zeal 
in religion, is no certain proof that he is a 
true convert, or a real chriftian. Zeal is 
thxhoxgood or bad^ according to the objects 
about which it is employed, the motives 
from which it originates, and the spirit and 
temper with which it is exercifed. If zeal 
be according to knowledge^ it can hardly 
exceed in the meafure of it ; for it is al- 
ways good to be zealoufly affedled in a 
good thing! : But a blind^ ignoraiit and 
misguided zeal, is the moft furious, mif- 
chieyous and deftruflive of all the paflions» 
The apoftles knew not what manner of fpi- 
rit they were of, when in a paroxifm of 
their frantic zeal, they called for fire from 
heaven to deftroy the Samaritans%. As 
touching zeal, St. Paiil^ when Saul, per^ 
fecuted the church of Chrift^ and deftroy «^ 
ed that which he fiiould have built up. II 

2. It has been already faid, positively^ 
and I here repeat it, That converfion is » 

* James ii. lo. 
t Gal. vi. i8. 

I Luke ix. 35, 

II Read A€ti ix. CaU i* l3« tzc*fKi\. \iu jf, 6. 



K N O X^s E S S A Y S. 27 

great^universal^ radical change of the foul 
by the regeneratmg mfluences of the Spirit 
of God, — not of the substance and nature 
of the foul; but of xX.^^ temper 2SvA princU 
pies ; notfuchas to preclude all fm and cor- 
ruption in this life ; but fuch as caufes pi^- 
ty and virtue to predominate in the charac- 
ter, and as it lays a foundation iox progress 
in holiness^ dindjinal perfection. It is, in 
fhort, a new midclivine nature and princi'^ 
plc^ generating a new and divine life. 

3. The forerunners and concomitant 
attendants ot this change, are generally, as 
follows : (1.) This change is preceded by 
fuch a convi^lion of guilt and pollution, as 
deeply humbles the foul before God, and 
make it feel itfelf expofed to eternal mifery ; 
that it is helpless and lying at undeserved 
mercy, and that it must perish^ if it receives 
not this mercy. — (2.) By fuch a fenfe of 
the evil of fin, as caufes the foul to abhor 
it, and to with above all things to be freed 
from its dominion and pollution. — (3.) By 
fuch a fenfe of the depravity and badnefs 
of the fmner\s heart, as makes him fee the 
neceffity of its being changed by divine 
grace, and makes him wifli, above all 
things to be truly regenerated. — (4.) By 
fuch a fenfe of the finner's inability to 
change his own heart and affections, as 
makes him feel that it never can be done> 
unlefs Goi> is pkafed to take the work 



28 KNOX'S ESSAYS. 

wholly into his own hands. — (5.) By fucha- 
fenfe of the finner's needof Christ ^^^ makes 
him fee his help in him: alone, fo as 
earneftlv^ to defire to embrace him; to be 
united to him, and found in him : — And 
finally^ by fuch a fight and fenfe of the pow- 
er and grace of Chrift, his all-fufficiency to 
fave unto the uttermoft, and his fuinefs and 
fuitablenefs to all the finner's wants and 
defires, as engages the fumer, as a lost^ sin- 
sick^ perishing creature, to caft himfelf: 
chearfully into the hands of this glorious, 
compalRonate Redeemer, with a full and^ 
unfiiaken confidence, that he will work the 
great falvation in him and for him^ and 
give him a complete vi6lory over every en- 
crny. 

ESSAY I: 

C H A P. VIIL 

The fame fubje6l continued. The %vay of 
discern ifig true Conversion by its effects^ 
and const quences. 

1. AS foon as the Spirit of God regene- 
- rates the foul, it is confcious of a. 
hind and degree of light and kno^vledge 
which it had not before, and is pcITi fled 
with correspondent affections. It knows 
itself in a dilFerent manner from what it 
formerly did. Unconverted men do little 



E NO X's ESSAYS; 2ft 

fludy and little know their i?iward man^ 
Their thoughts and obfervations are chief- 
ly employed about outward circumstances^ 
and external accomplishments : But the 
light of grace opens a new fcene to the 
foul, the eye of which is turned inward^ 
back%\}ard 2indfor%vard ;. and as light in- 
creafes, it ilill fees more and more of its 
natural deformity^ uileness a*itl guiltiness^ 
and more and miore admires that roonderfiil 
mercy ^ which regarded it in its low condi- 
tion, and undertook its redemption and de^ 
liverance, 

2. The converted foul knows and fees' 
God in quite a difierent m.anner from what 
w^as ufual. A ne\\> and glorious light fliines 
now on all \i\^ perfections^ providences^ 
laws 2inc\ivor^s. In its unrenewed Itatc, it 
had indeed afpecdlative knowledge of Go % 
which ftruck it at times, with wonder and 
admiration : But now God appears incom-- 
parably glorious a^nd amiable ^ a fit obje6t' 
of the foul's love and choice, and its dehra- 
ble portion. Formerly, it could obferve his 
w^ondrous works and adorable providences^ 
without confidering God in them ; But' 
now the whole world feems full of . God ; 
God appears more- or lefs to the foul in eve^ 
ry work, in every- providence in every 
mercv, and in everv affliftian : and the 
foul fees and approves his glory ^nd beau- 
ty^ \\i^ p<^mcr and wisdomi^ his Justice and 

d2 



30^ K NOX^s ESSAYS. 

goodness: in all ; is charmed with thefe 
manifeftations of him, and follows hard af- 
ter hixn-a^ its only and all-sufficient portion. 
3. The converted foul has quite a new 
kind of knowledge and apprehenfion of 
Christ to what it formerly had.. Uncon- 
Terted perfons, at the very beft only confi- 
der Chrift asa great and ^worthy persouj^, 
dindsi benefactor to a guilty world ; as fuf- 
taining a moll beroical sind b enei; olent cha^ 
rafter, and therefore worthy the admirati- 
on and praife of men :. But the true con- 
vert fees Ghrift, by faith, as the chief a- 
mong ten thousand^ and altogether lovely... 
There is a kind offecret unaccountable 
charm in the very name^ ^ndidea of Jesu.7^ 
that excites his love and draws his affefili- 
on ; whom having not feen, he loves, and^ 
in whom^ although now he fees him not,, 
yet believing he e^^ults and rejoices^ wdth a^ 
joy unfpeakable and full of glory. ^ He 
lees an inexpreffible beauty in his person. 
and character^ and a wonderful excellen- 
cy, fitneis and neceflity in all his saving of- 
fees; and, in this view, Chrift is exceed- 
ing dear and precious to him.. He regards 
him as his Eord^ his love^ his iife^ his 
friendy his wisdom^ righteousness:^ Sanctis 
fcatiomiX\d redempHom When you fpeak 
of Chrift to him, his heart leaps with grati- 
tude and joy, and he is ready to cry out, 

^ Peu I. a. 



KNQX^s ESSAYS. 5t 

* This is my beloved^ and this is my friend, 

* O ye daughters oi Jerusalem s — he who 

* hath loved me and wafhed me from my 

* fins in his owa blood ; — he in whom I 

* have believed, and to whom I have com- 

* mitted my foul, againft that day ; — my 
^ Savior, my Lord, my Judge, and my por- 
' tion V 

4. The real convert has quite a new 
knowledge and judgment of God^s hoiy 
l.aw\ and quite new regards and affections 
FiefpeCting it. The Fsalmist^s prayer is novr 
anfweredin him, ' 'Lord open thou my eyes,> 
'' that I may behold wondrous tilings out 
^' of thy law^./^ He, indeed, beholds- 
God'^s law with new eyes^ and regards it 
with ne'U) affections. As the v^ry belt a- 
mong unconverted perfons have very /alse^ 
contracted^ tinivortby rxoiiovis of the divine 
law ; fo neither are they cordial friends 
to the ftri6lhefs of Its requirements, and 
thatholinefs w^hich it enjoins.^ ** The car- 
'^ nal mind is enmity againft God r for it is 
" notfubjecl to the law of God, ueither in- 
" deed can be : For the law" is spiritual^ 
** and can be only reliftied and delighted in 
*^ by a renewed^ spiritual mind ; but suci? 
** are carnal y.soId under ^in\.^^ Some o£ 
the divine laws, indeed, which do not crofs 
their beloved lufts, may, in fome meafure^ 

* Pfal cxix, iB. 

t Rom. viiv ij^- viiu jf 



S2t KNOX'H^ ESSAYS. 

gain tKeir liking and approbation, and they 
Hiay beafhamed to fpeak evil of the law in 
general, which thereafonof man kind and the 
fbriptures of truth pronounce tohcboly^just 
andgood^:^ But ftill their corrupt hearts 
and natures reluftate againil the/?i/riry and 
perfettion of the divine law ; and the more- 
they know of its purity, exceeding broad- 
nefs, and the unabating, unremitting ftrifel- 
Beft of its reqi^irements, ftrli the more do^ 
their hearts rife up againft it; Now, con- 
verting grace reconciles both \ht judgments 
and affections Xx^ the purity of the divine^ 
law, both by opening the fmner's eyes tot 
behold the beauty of hoiinefs, and by con- 
forming and attempering his heart to that' 
purity and fpirituality vv^hich the law re- 
quires, ** He delights in the law of God, 
•* after the inward man ;" heconfents that 
it is holy ^ just dind g-ood ; and when hiscor- 
ruptions would lead him to violate its pre- 
cepts, he wholly condemns himfelf, and ap- 
proves that law, which, thro^ the momenta- 
ry prevalence of corruption, he tranfgrefs- 
esf- But that I may be brief, 

5. The renewed foul has quite a' new 
knov.Hedge and judgment of sin, and his 
heart Hands quite diiferently afte6ted to- 
wards it. 

6. The inflrumental duties of religion ; 
divine ordinances mid religious duties^ are 

* "Rom vji. 1 2. 

t Rom. viK ihroughout« 



KNOX'S ESSAYS- 33 

regarded in a quite other manner than uixu 
al by the renewed finner, and performed 
and frequented oa quite different princi- 
ples, and for qiiite difFerent ends and pur- 
poles ; namely, to promote the glory o£ 
Goi>, and obtain Ipiritual communion with 
him in the ufe of thefe means. 

7. The passions and leading affections 
of the renewed foul, have quite a new ten- 
dency^ bent and direction. His joys are 
quite new, as to their objects ; and fo are 
his desires and a^ersions^ his cares and' 
ftars^ his bop efi diXid s<^r rows > 

8. In a word, a man, after converfion,, 
may be faid to be a new creature ; he has 
new principles^ new ends^ new purposes 
zud pursuits^ no^w friends and' enemies^.. 
new interests^ new pains 2ind pleasures^ 
and confequently ^ne%v nature; according, 
to that verj/ plain and emphaticai declara» 
tionofthe ApoHle, Therefore zjT any man 
be in Chrift, he is a new cre ature : Old 
thin^^s are passed away; behold^ all 
TKiKQS are become new*. 

9. If thefe things^ therefore, be fo ; if 
fach is the universal and remarkable 
change wrought in the fmner by regenerati^ 
on, isitpoffible that fuch a change can 
have long paffed upon men, and yet they 
be totally ignorant of the matter ? 

* 3^ Cor. V, JT, 



34 KNOX^s ESSAYS. 

10. It may indeed happen, that a few are 
favingly changed in infancy and childhood 
and under the influence of an early Chrifti- 
an education, before vicious habits have 
been formed and confirmed in the foul. 
In others alfo, the (change as \o the fenfible 
effe6ls of it) may have been slo\\)^ graclual 
and ahnoil imperceptible ; and so, neither 
the %vork itfelf, nor the time when it was 
performed, may be difcerned or acknow- 
ledged, in a courfe of many years. It may 
alfo happen, in fome cafes,that ail the fymp- 
toms of B. saving and effectual converfion 
may be felt, and yet thofe who feel them, 
may long doubt of their truth and reality y 
and fufpe6l that they are fallacious and 
counterfeit ; until the Spirit himfelf lliines 
upon his own work, and compels (as it 
were )convi6iive evidence of its truth ; ^* The 
** Spirit witneiling with their fpirits^:'^ 
However, it is next to impoflible, but that 
all muft know, that a great %vork has been 
wrought upon them^ and a mighty change 
has paffed in them ; and that ^' whereas 
they were once blind, now they fecf.'' 

11. It may be laid down as a general 
inaxim, to whfch experience and obferva- 
tion have furnifhed very few exceptions, 
that i}iMt greater sinners men have been, the 
deeper and more humiliating have been 

* Bom. viii. i4. 
r^ John ix. 25. 



KNOX'S ESSAYS. 35 

their convi6lions of fm, and the more sen- 
sible and remarkable this great change in 
them, both to themfelves and others. 

12. What mult we rationally and proba- 
bly infer concerning perfons of this char- 
after, who have never yet experienced any 
fuch remarkable change in themfelves ?— 
Either, that they are total ^v2iVi^tY^ to self ^ 
examination and self knonvledge (which is 
a fure mark of a gracelefs Hate ; ) — or that 
no such change has ever as yet paffed upon 
them ! 

13. What then muft W'C necefiarily con- 
clude, concerning the ftate of the generality 
of nominal Chriftians ? — ^That they are not 
converted, nor born again of the Spirit ; 
and confequently, that, in their prefent con- 
dition, they cannot enter into the kingdom 
of heaven^- ! 

ESSAY I, 

CHAP. IX- 

The fame fubje6l continued. The motives 
to Conversion. 

1. npHE eonverfion of a fmner gives joy 

^ in heaven. It gives pleafure to 

the heart pf Goo, and of his dear Son • 



36 KNOX^s ESSAYS. 

an cl every benevolent spirit of that upper 
world, partakes in the joy, that a cq-heir is 
born to glory*. 

2. As far as it is known, it rejoiceth the 
heart of every good perfon upon eartlx. 
The whole church militant rejoice in it. 

S. To bring fmners torepentance aftdj^- 
7ial happiness^ is the chief defign of all the 
manifeftations of God to men, and of all 
his great and memorable tranfa6lions on 
earth. 

4. To effeft this was the grand defign of 
Chrift's incarnation^ ministry^ miracles^ 
labors^ Silvering's^ afcenfion to glory, and 
pouring down the gifts and graces of the 
Holy Glioft^ on His apofties and on the 
church. , 

5. To accomplifh the converfion of hu- 
man fmners, the apoftles of the Lamb /c?- 
bored^ and nvrote^ and travelled ^ and suffer-- 
edy ^nd died ; and this is the grand bufi- 
nefs of all the labor aod expenfe of a gofpel 
miniftry In the world. 

6. God's merciful nature invites, al- 
Imxs, and encourages fmners to repentance 
and converfion. He hath no pleafure in 
the final mifery of fmners, but thaf they 
fhould turn from their way and live. — Tbis 
he solemnly swears by hisfaci^dlife*. He 

• Ezek. xxxiii, f,i, Matlh. xxiii. 37, Lukc xiXx 41^ ^^ 

xvr, 7, ro, 31. 

^ £sck» xxxiii. zx. 



K N OX'S ESSAYS- 37 

is not willing that any fhould perifh, but 
that all fhould come to repentance^. He 
is merciful and gracious, flow to anger, and 
of great compafiion, pardoning iniquity, 
tranfgreffion and frnf , See this merciful 
-difpofition of God to repenting unners, il-. 
iullrated with an inexpreffible beauty ai^d 
energy, in the condu6l of the Jather to- 
wards the returning prodigal^ Luke Kv. 

7. GoD^s molt gracious calls^ and ex- 
ceeding many great and precious /?r6>;;7f6'd'^, 
iliould have an irrefiftable force to induce 
us to converfion ; efpecially when confider- 
ered in conjunction with thofe riches of his 
goodnefs, and forbearance^ and long-fufFer- 
ing patience, which fmne/s are defpiiing 
and abufmg, to the unfpeakable aggravation 
of their own guilt and mifery J. 

8. The gates of heaven are fet open and 
all the riches of its beauty and glory dis- 
played before fuiners^, for this very purpofe, 
that they might be allured by the profpe<St 
of celeftial glory, to converfion and repen- 
tance. 

9. We are apt to think the defcriptions 
given in fcripture of hell and everlafting 
snifery and torment, very difgufting ; but 
the fole defign of these representations is to 
alarm the fears of fmners hy the profpeft of 
this mifery, that fo they may be brought to 

* 2 Pet. iii. 9. 

+ Exod. xxxiv. 6. I Rom, ii. 4, 5^;k^ 



3B ^KNO-X's ESSAYS. 

a fpeedy and effeftual couverfion. ifeil 
would never have been revealed to fmners^ 
had it not been, that knowing thcfe terrors 
of the Lerd, tUey might be perfuaded to 
jepentance. 

10. The safe ^md happy state which con- 
verfion puts us into, and the ricb and glo- 
rious privileges which it confers uppn us, 
even in this life, fhould be a powerful mo- 
tive to our getting into this happy ftate : 
pardon, peace and reconciliation with an 
offended God; deliverance from the in- 
dwelling power, curfe and condemnation of 
fm, adoption, proteftion ; an intereft in 
<ioD as our portion, and the comfortable 
iippe of his eternal enjoymeiTt, 

11. God's having brought down the 
terms of his great falvation fo low, and made 
it fuch a poffible, feafibie and pra6licable 
thing for fmners to be faved, will render 
them wholly inexcufable, if they continue 
imconverted, and fo come fhort of falvation. 
They are commanded and invited, by a fo- 
lecifm in language, to buy the great falva- 
tion without money or price,*^to come and 
drink of the water of life freely^ ; only to 
look unto Chrift, from the ends of the earth, 
and be faved ; to come unto him, to receiye 
Jiirn, and to believe in him|. 

12. Although w;e cannot fulfil thefe rea- 

* Ifa. Iv, r, 2. Rev. xxii. 17 

t Ifa, xlv/z2. John i. z«. Mattb. ii. ^§. 



KN-O XVs ESSAY S. 3 9 

fonable and eafy conditions of the new and 
Gfracioiis covenant, by any ftrength of our 
own, yet God hath promifed, that he will 
put his fpirit into us, and help us, and worM^ 
in us both to wall and to do the things that 
are pleafmgto him, if we sincerely and im- 
portuiiately folicit this divine agent by 
prayer^-. 

13. But the moft cogent ^nd^ necessitat- 
ing motive of all is, That we either mull 
be cv7i^ertecl or m.uii per is/j eternally ! The 
fcripture is clear ^ decisive ^md peremptory- 
in this matter : fo that we are under this 
dilemma ; '' We muft either turn or burn / 
^^ ^iXhox' h^conij^rted to Gob, and bortf 
" again of the Spirit, or take up our refi- 
*' dence forever with devils and damned 
*^fpirits !' 

ESSAY ii: 

e'H A P, L 

Ju'ST'iFic ATioiT- I Or the method of a siH" 
ner^s beijig pistijied before Gon. 

I. JUSTIFICATION no where infcrip^ 
^ ture fignifies a fniner's being made 
righteous ; but it every w^here fignifies his 
being esteemed^ manifestedyOx pronounced- 
righteoms. 

* Luke 11, 9—- y^* 



40 KNOX'S ESSAYS. 

2. This word, although it has always 
this figniiication, yet it has three different 
fenfes in the fcriptiires ; either, first ^ it is 
taken for our present juftification in the 
sight of God ^ our btm^ pardoned, and ac- 
cepted into a ftate of favor and friendfhip 
with him : — Or secondly, for our juftifica- 
tion ^^(^rc' men, ^nd our own consciences : 
—Or, thirdly, for our public sente?ice of ac- 
quittance and approbation, on the day of 
judgment^ in the prefence of the affembled 
worid'^, 

3. Juftificationis aforenficorlaw.term,op- 
pofcdtocondemnation. Now condemnation 
never fignifies ^h^making of men guilty , but 
aniy pronouncing them so ; in like manner^ , 
Juftification never fignifies making men ho- 
ly, but only declaring ihem to be fuch in 
the eye of the law. 

4* We are faid to be juftified by the im^ 
putation ofGhrift^s righteoufnefs : Now, to 
impute, is to efteem any character or qual- 
ity to belong to a perfon as his. 

5. A thing may be imputed to a perfon. 
which was always his own : So sin is im- 
puted to a fihner, when he is treated as an 
offender ; in like manner, righteousness is 
juftly imnuted to a perfon, who h?cS always 
obeyed the law, 

* PCal. xxxii, I, 2 Rom. iiu 22- 8<:c. \v, 7. Sec. Gal. 

ji. i6. iii. I, 8^c. J'im. ii. 20—26. I Job;i iii. 21. 

Job. xxvii. 6^ Matth. xxv, ^4. 



KNOX^s ESSATa 41 

6. A thing, quality or character may al» 
fo b^- imputed to a perfon, whi€h was not 
always or originally his own, feut is only 
efteemed to belong to him, in the eye of the 
law : Thus, a debt is imputed to the surety^ 
and his payment of it is imputed to tte 
debtor^ and reckoned his act 2i\id deed<^ 

7. This feem.s to be the proper notion 
of imputatictn in the prefent doctrine* 
Chrift as our furety, has undertaken to pay 
aur debts, i, q. to atone for our sins. Our 
fins are, therefore imputed to him, and ac- 
cordingly he fiiffers for them, as though 
they had been his own : and hi^ righteouf- 
nefs is freely and gracioufiy im.puted to us 3 
if we are indeed believers, fo that we may 
plead it before God as ourjustifyingrighte" 
ousness : And therefore it is that Gob 
juflifies and acquits us as righteous, even 
for the fake of his dear Son^s righteoufnefs^ 
which we accept and "plead by faith, 

8. As sinners we may be faid to owe a 
double or twofold dekt to God, v/hich mult 
be paid before we can be juftified. We 
owthunperfectobedienceto the law,throug?i^ 
the whole of our lives ; and //&» would in- 
deed juftify us, if we were innocent crea- 
tures, and did perfectly fulfil this condition 
of the firft covenant : but being now sin- 
ners ^wt owe the debt of eternal punishment^ 
and the debt of perfect obedience alfo, (our 
obligations to which ^ as the creatures and 

e2^ 



4S KNOX'S ESSAYS. 

fubje6ls oFGoD^ cann^ver be cancelled :) 
Nbw^ we are equally unable to pay either 
of thefe debts. As the punishment which 
we owe is eternal^ we muft be ever paying 
it| and aever fhall have paid off the fcore. 
No moment fliall arriye in the courfe of 
eternal duration, when we fhall be able to 
fa;y, This d^bt is pai<k And as to the other 
debt oiper feet obediejice ^the pay mentof it be- 
comes im}X)flibleto thofewho h^YtoncesiTi^ 
n-ed ; feeing that obedience can never heper^ 
fpct^ in vi\i\(:h\htx^\^ one failure idv defects 

9* Sinners being therefore thus incapa^ 
ble mid insohent^ Chri^ undertook for them 
as t\i^iv surety ;—firsrt^ by suffcritJg^ to pay 
the debt of punifliment due for their fms ^ 
2A\di seeondly^ by his perfect 2ii\d siiiless 
obedience to t\\t\^^Y of 1&oi)iitQVCi his birth 
to his death, he hath wrought out for them 
a complete righteouiTieft, anfwering every 
demand of the law ; and thus he is become 
THE Lord their. ?vIghteousness*. 

lO*. The righteoufnefs which is imputed 
ta believers for their juftification, is not 
the /?(?r^(7«^/righteoufnefsof Chrift, ?isman; 
nor his ^^^(f/r/i^/ righteoufnefs, as Goi> i 
but his ^z/rd^/jy^i^ij^righteoufnefs, as God- 
man Mediator ,-^nd is the whole of his 
vbedience and sufferings^ from his birth to 
his death, which he performed in the rooKi 
and Head of believers* 

* Jcr. xxiii. $.— xjxiii. 16; 



KNOX^s ESSAYS. 43> 

11. This imputation, therefore, is God^s 
gracioufly making over of this pei^feQ: fure- 
tyfhip righteonfnefs of Chrift to believer&y 
and his accepting their perfons, on that ac- 
count, as righteous* 

E S S A Y IL 

T/je Ddctrine of Justification,, through th^ 
itnputedRjghteousness oj Christy continued^ 

!• TNthe do£lrine of juftification, by. the 
^ righteoufnefs of Chrift, we are nottoi 
apprehend God ' as miftaking our real 
ehara6lers^ and efteeming us perfeftly 
righteous, when indeed we are not : On the 
contrary^ he coniiders us as being juft what? 
we ^x^^ poon^ sinful men^ who have fulfiiled 
the demands of his law, only by: the obedi- 
ence of our forety^: 

2. Nor ought we to efteem^ ourfelves the^ 
more righteous or %vcrthy^ oxx account of 
our being thus juftified, but as unworthy 
and heU-deferving as ever : Confequently, 
this do€\rine is fo far from miniftering to* 
fpiritual pride, that, when rightly under- 
ftood, it muft. tend greatly to Jiumble the^ 
juftified believer; feeing thofe who are 
thus justified^ are ilill ungodly ^\ 

* Rom. iv. 5,- 



44 KNOX'S ESSAYS, 

3. The righteoufness of Chrift is impute 
ed to none but true believers ; i. e. fuch 
as have truly received Chrift, and are unit^ 
ed to him by faith : For, in thus receiving 
him, we rectivt his persoriy offices and ben- 
efits^ and confequently, his righteousness y 
which is one of thofe benejRits, //-^'d'/j/ offer- 
ed in the gofpel to all who will accept it. 

4. This righteoufness is not imputed to 
a fmner before he has faith, nor is the im- 
putation of it delayed till the fruits of faith 
appear ; but the moment a fmner believes, 
it is imputed to him, and he is jullifiedf . 

5. But that this doftrine may appear in 
a ft ill more ciear^ cvnmciive and unexcep- 
tionable point of light : 

(1.) It is evident,that man is naturally and 
neceffarily under law to Goi^ ; and this is 
equally true of all created beings. (2.) 
Some kind of righteousnefs is abfolutely 
neceffary to man's juftificatioB. (3.) That' 
righteoufnefs which juftifies man, muft be 
fuch as anfwers to the perfefilion of that law 
under which man is. (4.) The law was at 
firft given to man for two distinct ends ; 
j?r^/. To lignify GojD-s will, enjoined by 
his authority for the rule of maa's duty ; 
and, secondly^ As a covenant between God 
and man, according to which, man was to 

^ Kom. iv 34, 25. 



,K-N OX^s^ E S-S A YS. 45 

expcft life or death eternal, as lie shoidcl or 
should not lulfil the terms of it. Now, 
this law, in the /e?^r fenfe of it, is-abrogat- 
ed by the bringing in of a better covenant / 
but in the^fr^ fenfe, the law, as a rule of 
duty^ obliging to obedience^ is of perpetual 
obligation. In this sense^ Chriil came to 
establish the lhvo\ and has incorporated it 
into his gofpel, initsutmoft purity, as the 
laxx) ofbiskingdom^ and the rule of his sub- 
jects. It is therefore a righteoufnefs an- 
fvverable to the demands of Vy6i5 law^ which 
alone can juftify us. But^ 

(5.) We can have no fuch righteoufnefs 
of our own ; nor can any creature provide 
fuch a righteoufnefs for us ; and it is exr 
prefsly declared by the Apofde, '^ That by 
the deeds of the law, no ftefh living fhair 
bejuftified^^^' 

(6.) The law, an obedience to which the 
Apoftle excludes from having any fliare in 
our juftification, is not merely the ceremo^ 
nial law^ as fome have imagined, but the^ 
moral law 2X10 : — That law, by which is 
the knowledge of sin\ :— That law which; 
was ordained re? /i/d*f :— Thatlaw, by the 
breach of which the whole world was con- 
demned, and from the curfe of which Chrift 
came to deliver us j! \ — That lav*' againfi:^^ 

* Rom. yiii. 3. iii. 20, i%. Gal. ii. i6* iii xi. 

•f- Rorn. iii. 20 vii. 7. 

i'Rom. vii. I©. X, 5. 

[j- Rom. iii, 19^ Gal, iii 13... 



U' KN'O-X^s- ESS^A YSo 

Vihich the Gentiles fmned* ; — and that 
law which we established by faith'\ ; all 
which defcriptions, are applicable Qnly to 
the moral lavj.. Abraham is declared to 
have been juitified by faith alone ^ without 
w^orks done in obedience to any law'l > 
and the Apoftle exprefsly excludes works-- 
of, every kind from our juftificationIL 

(7.)'Nofuch NEW la K\^f of gospel since- 
rity (taking in yir/zV/^, repentance^ and sin^ 
cere.^ though imperfect^ obedience- as the 
ecound of our iuftification under the new 
covenant ^m^f^d of perfect obedience xxn- 
d^ the old J has ever been given by God, 
as the term of our pardon and acceptance r^ 
For, if we w^ere. juftified- before God by 
flioh^.patch'iiwrk^ imperfect righteoufnels 
as this, two abfurdities would follov/ : — - 
First, God mnft be fuppofed to abate in 
the demands oL his law, in favor of our 
corruptions^ and, if'GoD could abate any 
ri?f;z^.of the perfection of his law, he might 
^2iit more ; yeay he might cancel its ob- 
ligations altogether. In that cafe, Chrift> 
lived and died in vain, who lived and died- 
to establish and hvnor the law ; - and man- 
kind might have been redeemed and faved 
v/ithout his atonement and mediation : — 
Secondly y We are then Hill under a cove- 

* Rom. ii5. 9. 

f Rom. iii. Jr. 

±lRom. iv. 2, 3. 

il^Eph. ii. 8, 9. Roai. ii. 6> 



KNOX'S E SS A YS. 47 

nant of'ncorks^ midl he by doing : Foi% kt 
the work be perfect or imperfect^ it 'will 
ilill be 2i covenant of %vorks^ fo long as 
^orks are the coiiditivn of it ! Both of 
which are exprefsly contrary to the doc- 
trine of the gdfpci, 

8. Vv'^e cannQt poffibly be jujflificd'by the 
-*works^ or merk^ or righteousness of any 
mere creature^ however holy or dignified ; 
none being able to pay more than that righ- 
teoufnefs which he himfelf owes, as a crea- 
lure to the law of God : For creatures are 
obliged to employ all their powers, talems 
and faculties in the fervice of their Crea- 
tor ; and when they have done all that they 
are comrnanded, and all that they can, they 
have done only their duty ; and therefore 
can, properly {peaking, merit nothing for 
other creatures^. 

^SSAYIL 

CHAP. IIL 

^he Doctriw of Justification contimied. 

1. XTT/E have already ol3ferved, that we 

^ ^ have no righteoufnefs of our own. 

w^hereby we can be juftified, fo that if 

ever we are juftified, it mult be by the 

f Luke jLvii. 9, i^. 



48 KNOX'S ^E^S'SAYS. 

righteaufnefs of another ; and this oth- 
er^ as the fcrlpturcs declare, is the Lord 
Jesus Christy who appeared upon earth to 
fulfil all righteoufnefs ; tho' he owed no 
fuch righteoufnefs on his ov/n account, as 
Mediator (this being an office which he 
voluntarily undertook, and to -w hich he w as 
by no means antecedently obliged): For 
this purpofe alfo, he was made of a ivoman^ 
made under the danv .; appeared in thedike- 
7iess of sinful flesh ; gwoe his life a ran- 
some for many^ and made his soul an offer- 
ing for sin.^ 

As it appears to me a matter of vnifpeak- 
able importance that mankind fliould well 
tinderiland this do6lrine, fo I take the li- 
berty of entreating the readers of this little 
Effay, to bellow a clofe attention to the 
aphorifm advanced in it, and to the fcrip= 
tures in the margin, upon w'hich thefe aph- 
orifms are grounded. 

2. Chritt is exprefsly called the Lord our 
righteoufnefs, and we are faid to be juftified 
by hisrighteoufnefsf . 

3. This mediatorial or suretyship right- 
eousness of Chrift, is exprefsly faid to be 
made oi^er^ or imputed to believing fmners 
for their juftificationj, 

*Gal. iv. 4. P hil. iL 7, 8. Matth. xx. 2« Heb. ix 28. 
Ifa. Uii. 

+ Jcr. xxiii. 6. Ifa. xlv. 24, liii. 11. Dan. ix. 44. 

j Rom. iii. J4,*— — — v. 18, 21. viiL i^ 4 ac. 4* 



KNOX^s ESSAYS. 49 

4. Chrift wrought out this righteoufnefs 
For us, by the appointmepxt of God, m con- 
fequence of the ^ov^naHt of reilemption^. 

5. This righteoufnefs was A^TOught out 
inthe^^;^z^ nature whic'h sinned mid fell ^ 
and which stood in need of it : He afTumed 
not th^ nature^ nor undertook the cause of 

fallen angeis^ birt of the fallen and lost 
seedof Adam^ the progenitor ef human hn- 
ners. So that He, by afluming oitr 7ia- 
ture is become our kinsmaiiyto rcdttvn our 
lost inheritanGe\ ; and, it is remarkable, 
that God prepared him a body for this very 
purpofe ^ which proves that the defign was 
originally from God, and that he is well- 
pleafed for his righteoufnefs fake:!:. 

6. Nothing can ^be clearer and plainer 
from the whole current of fcripture, than 
that what Chrift did and suffered in our na- 
ture^ as God- man Mediator^ he did ^nd 
suffered properly in our room and steady 
and that both his obedience and sifferings 
were properly i^icarious^ i. c.foriis^ upon 
Gur being enabled to comply with, and ful- 
fil the conditions of the covenant of grace; 
i. e. believe in fuch a manner as to repent 
and return unto God, by a faving conver- 

* Zcch. vi. 11^, 13. I Pet. i. 19, »o. Prov. viii. 22,— 

31. Heb. X, ^, — 10 Ifa. xlii. 6 xlix 3, — 9 1. 

5, — 10. liii. TO. aTim.i.^. Tit. i. 2. Gal. i. 4. 

t Huth. iv. 4j — 15. Levit. xxv. 24. 

\ Gal. iv. 4. Heb. ii. 14. Pfal. xl. 6. Rom. viii. 3; 
V. 19. 

r- 




V 



O X^s ESSAY S. 



fion^"^ ; and this ajoiie can account for the 
greatnefs of our Lord's dejection^ conster- 
nation^ terror and agony in the laft fcenes 
of his paffion, 

7. God the Father hath declared his ivc- 
jceptance of this righteoufnefs for all tli€ 
purpofes for which it was intended, and m 
confequence of which, he is declared to be 
^just God^ wdiile ^Samor^ and th^ just iji- 
er of sinners who believe in Jesusf, He 
is reprefented as delighting inChrift, in die 
very p'rofpe^l of his//6z/^ •offering himself^ 
and %vorking out a righteousne.ss for ment ; 
and as being aftually delighted and voell 
pleased w4th that facrifice which, in the 
fulnefs of time, he ofFered||, God^s accept- 
anee and approbation of this righteoufnefs, 
is alfo proved by his raifmg him from the 
prifon of the grave, aiid receiving him into 
heaven. ^^ 

8. The w^ay iiiw^hich w^e become inter- 
^iled in this righteoufnefs, is hj faith ^whioh 
will be the fubjeel of the following Effay. 

9. As this mediatorial righteoufnefs of 
Chriil is perfect and complete ^ lb if it be 

^ Read and attentively confulcrHeb. ix. £.6, — 28. i Pet. 

ii. 24. John. i. 29 Eph. v. 2. Matth. xx. 28 xxvl. 

a8. iTim. ii.6. Gal. iii. 13. Rom. iii 35. a. Cory 

V. 2 t. 
f Rom. iii 26. 

% Prov. viii. Ifa. xlii. i. Matth. iii. 17. 
)| Eph. V. ». 
** A(5ts ii. 14. Rom. iv. ?5.-^^ — viii. 34. Hcb. xiii. ^. 

John xvi. <ro. 



1 



KNOX'S ES&AYSv 51 

iTHputed to a fmner for his juftification, it 
it muft be every way fufi&cient for that piir- 
pofe. It is to XhtfitU satisfaction of all 
the parties concerned ; For,j?r^/', as Chrift 
was perfectly holy in his nature, of infinite 
dignity in his perfon, and did and suffered 
all that the law required, fo the demands of 
the law are fully fatisfied, and the law itfelf 
more honored than it could have been by 
the perfeft obedience of innocent men or 
angels : — Secondly^ God himfelf isj^dry^f^r^ 
ly satisfied, as the whole defigni was front 
him^ and all his perfections do nfioft illuftri- 
oufly fhine out in this way of juftifying a 
fmner* : — ^It is a method pleafmg to Chrill ; 
He freely offered himfelf ; he gloriously 
revi'Ded from under his fufferings, and is 
highly exalted and revrardcd in confe- 
quence of themf ;— Nor, furely, can the 
pardoned sinner hirai^tlf have any thing to 
objeft againft this method of his juftificati- 
on. He had no righteoufnefs efhis own^ 
nor could the w^hole univerfe of created be- 
ings furnifh him with any which could be 
available : In this for lorn 2ind destitute con-^ 
dition, Goi> pitied him and laid his help 
upon one mighty to fave ; and Chrift' 
wrought out a moft perfe6l righteoufnefs 
foi^ his juititication. 

10. As it is undoubtedly true, that we- 

*" Job xxxiii. 23, 21. 5 John iv, \o. A<^s ii, l^j, 



/ 



52 KNOX'S ESSAYS.. 

cannot be juilified by any inherent^ perso-- 
mil righteousness of our own ; fo it is 
equaliy certain, that without such an in" 
be rent righteousness^ wrought in us by the 
regenerating, faa6\ifying Spirit, weeanne- 
veil enter into the kingdom of heaven. This 
is a doctrine of vaft impGrtance alfo, and 
which is evident from the wh<Je current of 
fcripture^. Holiness is that preparatory 
quaUJication^ w hich is necelTary in order to- 
ourpoffeffmg the inheritance of GOD*s faints 
in glory,— in the fame manner zsjaith is. 
neceffary in orderto obtain an intereft in the 
xighteoufnefs of Chrift, for the fmner'sjuf- 
lification,. Faith puts us in a ftate of favor 
with GOD : Holiness qualifies us for his en^ 
jpyment. Without faith we cannot be- 
justifed: Withojut boliDefs we cannot ba 
gloriJieiL. 

E S S A Y iir. 

5^(?Nature ^Faith in general, and of 
JusTirYiNG Faith in particular. 

1. T^MTH is pn^perly an affent of the- 
-^ undepftanding to the truth of fome^ 
teftimony : It ought always to reft on siiffi' 
oient evide/jc-e, and is either human or di- 
n}ine, according to the teftimony which it* 
r^fpects. 

* I Cor. y'l. 9, I©, Hebo.xi). 14^ &c^ &c. 



K-NO'X^s ESSAYS. S3 

2. Human faith is an aflent to the tefti- 
niony of /?2<?/2,and admits of various degrees, 
from abfolute dilbelief, to a firm perfuafion.. 

3. The firnieft fcundation of human 
faidi, is, when a number of men, of good 
chara£ler and competent judges of the 
matter which they teilify, perfectly agree 
in their teftimony ; — -when they lay dovrn 
their lives in confirmation of it. without anv 
vievv^ of interefi:-in propagating a falfehood ; 
—and when num.bers, who are declared 
enemies to their teftimony, yet confefs the: 
principal inatters of it. On this foundati- 
on ftands our beikf of the truth of Chrltti»> 
anity, fo&r as it is a matter of fact ^vvhich-^ 
recommends itfeif to our mulerftandings by 
c t S7'jialemde?icc. 

4. Divine faith reus on the teftimony or- 
that GOD, v/hocan neither i^i:? deceived hi?n-- 
self nor deceive us ; and therefore muft be 
hrfallibly trite. Wherefore, whenever we- 
come to be affured that GOD hath repealed. 
or declared 7x>Aj thing or dc£lrine, we are 
as certain of itstrutK^ as that GOD liveth ; 
however mysterio^isov incomprehensibleXh^ 
doftrine or matter revealed may appear to 
our limited, finite imdcrstandings. 

5. Human teftmiony is, in its own na« 
twrt^ fallible, because it is the teftimony of 
a creature, whose perfections are limited^ 
and who may poffiblv be mistaken, deceiv- 
ed ^ lie or repenP: Yet human teftimony 

p 2 



54 KXaX^s ESSAYS. 

ma}', ^*^ fome cafes, be fo circumftanced,. 
as. togive the /6i^/6^,?/ degree o{ moral cer- 
tainty. 

6. Saving faith begins by r^c^ivihg, and 
fubmitting^ to \ht whole testimony of^ODj 
recorded in fcripture, as true.j divine j and 
infallible., 

1. If it be true, that we. ought to y6/2^^ 
rt?^^a/i to believe what we do believe ; or, 
that we ought to believe only upon suffici- 
ent eijidence. itvvill follow, that every be-, 
iiever of Chriftianity. iliould endeavor to be 
%vell acquainted with, the evidences of the 
truth ofChriflianity, both external /^nd iur 
Urn ah 

8,. This generall faith of the truth 

and dimnity, of the holy fcriptures, i:i- 

' eludes in it ^ particular faith of every 

p:articnlar truths doctrine ^ promise^ lav: 

^^T threatening^ contained in thefe fcrip-^ 

tvires,. Gonfequently, 

9. When we have once paid the cbedi- 
mce of faith to thtwhol^ word of God, and 
known bv the contents of this revelation, 
eur o\vn guilty^ miserable, helpless and 
perishing ftate by fin, and the glorious re- 
medy provided in a Mediator and .Redeem- 
er ; — his glorious dignity, power, grace, 
©fficcs and fuitablenefs to our wants and 
neceffities, we then beUeve on him as the 
Son oj God, and our Redeemer. This is 
JM^ifying'^ samng faith ^ the faith requir^ 



KNO X^s ESS AY &. ^S^ 

ed by Chrift and his-apoftles',. 

10. Divines have diftinguifhed faith, as- 
it asse7itsXoiruthyOV receives and applies 
a promise.:. The former they call an act- 
oft he understanding ; the latter an act of 
the will: The former they cdl. assent ; 
the latter consent. B.ut faiths. in the fimple 
nation of.it, feems to^ be only ^* an a<Sl of 
the underftanding, firmly affenting to fav- 
iug truth;" Yet, 

IL Theneceffity of the consent of tife 
mill ; — the aft of trust or reliance^ as it is< 
called, or the application-of the promise^ is 
by no means denied :. But this I v^^ould ra- 
ther confider M%.th^ fruit offaitb\ ., thaa as 
faith itself. 

12*. Divines have dillinguiflied' and ex- 
plained Z>i^/{y/^i^(7/- 7^^ /Vy6: — temporary faith, 
—-^faith of mir acles—faith of devils^ and 
tlie like ; but as neither of thefe is the true 
gospel fait h^ to which the promifes are an- 
nexed;, the aonftderati^n of th'Cm is here 
omitted. . 

13. True and saving faith begins in the 
belief of GoDr^ his providence and his ivord:^. 
and terminates and fixes on Christ and his 
righteousness, as the great saving object 
therein exhibited. 

14. Faith/in the principle of it, is the 
^?A^/Goi3 tons, and a grace wrought dn^ 
us by his holy Spirit^. 

* Eph. ij. 8. Col. iu la. a Tbef. i.-aj*. 



56 KNOX'S ESSAYS. 

15. Faith does not justify and save us as 
it IS ^nact of ours (forfo, it is a %vork and 
has no merit for this gurpofe ;) but only as 
it credUs&iC teffimany of God concerning 
his Son Jeiiis Chrift, fo as to receive him 
in all his offices according to the gofpel of- 
fer of him; to write the soul to him — and 
to embrace^ rely upon andj^/^(^r/ his righte- 
oufnefs, which jijfdfies^ 

16. Faith difponng the foul to embrace 
Ghrift and his righteoufnefs, this righteouf- 
nefs is gracioiiily imputed by God to the 
believer for \^]ustificaUoni, raid the Spirit 
through Chrift, is communicated to the be- 
liever for his fanQification ; — ^fo that Ghrift 
dwells in his heart liy^ or through faith ; 
and Chrift is made of God, to the believer, 
both his righteousness ^.nd his strength. 

17. That faith which is the gift afGon^ 
CYcr purifes the hearty %Dorks by love^ and 
is the fruitful prhieipie of holy obedience. 

18. The ]u^ live by faith. Their whole 
life is ^ life of faith on the Son of God, 
in which they daily lean and rely on him, 
and derire ftrengthfrom him% 

* John V. I, — 16. 



KNOX'S ESSAYS. 57 

ESSAY IV. 
CH A p. r. 
Of entering into Cove kt ant uzV^ God. 

1. A COVENANT is a stipulution or 

•V^ agreement between twv or more^ 
parties, wherein certain termaand conditi- 
ons are to be fuISiled, and certain benefits. 
> received upon their performance. But if; 
any of the parties fail to perform their fti- 
pulations they become co'oenant -breakers ; 
the other party is abfolved from its obliga- 
tion, and the covenant htcoviKts'Doidi 

2. In all covenants between men, there 
IS ?i parity or fome kind of equality be» 
tween the parties contra^ing ; and- by rea- 
fon of that natural liberty, v/hich i^ the ia- 
violable, unalienable privile^ of e^ery hu- 
man- creature, with regard to his fellow- 
men^ the contract stipulation^ or agree- 
ment muft be fuppofed to be /r^d* and with 
full consent^ and th# terms and: conditions 
of the covenant, fiich as both parties fhall 
mutually confent to^ So that the moft dig- 
nified or powerful nciortal, can have no right 
to force any conditions iipon his fellow- 
men^ or bind them to-any duties which they 
do not freely and voluntarily confent to ;. 
only upon this provifo, that they have by 
fome K.nx^^.forfeitcd4heir natural liberty. 



58 KNOX'S ESSAYS. 

3. It is the tnoft aftonifliing aO; of con- 
defcenfion, that ever God vouchfafed to en- 
ter into covenant with man, as his creature^ 
and much more, as his sinful., obnoxious 
creature. As his craattire and namrat 
subject., it was fufficient that God gave to 
man a lav)\, with a penalty r As a^ sinful 
creaturey and rebellious subject^ man had 
no right to expe6l any thing elfe but pun- 
ilhment, without any cavenant privileges 
or mercies. 

4. God, Avhen he created man a moral 
agent, did, in the ftate of his innocence, 
enter into a covenant w^ith him, the equita- 
ble term6 of which were, 'D^ and live 
^-^—transgress., and die J Man had power 
to keep this covenant of life ; but if he 
tranfgreiTed it, there was no provifion made 
in the covenant of /j<2raWfGi-tranfgreffors, 
or of new s^trength ta obey. 

5. When man had broke the firft cove- 
nant, and forfeited^ all title"; not only to 
God's co'uenant goodness.,hut even to mer- 
cy, — (wonderfiil grace !) God was pleafed 
to enter again into covenant with man. 
And this laft covenant is well termed a co- 
tenant of grace ; becaufe it is founded on 
the/r^^, undeserved grdct of God> and the 
merits of the redeemer ; and becaufe God's 
grace and Spirit are ftipulated in it, to en- 
able man to rife from his fallen ftate, and to 
give him ftrength to fulfil the conditions of 
it. 



KNOX'S ESSAYS, 59 

6. God being not only the Maker and 
rightful Lord of man^ and infinitely holy 
just 2ind good ; but fallen man having alio 
' forfeited his life. — God, I fay, has a right 
to propofe the covenant to man, and to fix 
the terms and conditions of it; and it is 
infinitely right that man entering into co- 
"venant with his Maker and Redeerner^ 
Ihould be willing to fign a charie blanche. 
Yet does not God force the will of man to 
confent to his gracious covenant, but 4onlj 
propofes it to him ; {hews him the equity 
and advantage of his complj'ing with it, and 
gently mvoes him to his duty and interefts 
by the motives of his gofpel and attra£lioi;s 
of his holy Spirit. 

7 God's freely tendering thiscovenant to 
fmnersof mankind, is a fufficient warrant 
and encouragement for our taking hold of 
it, and entering into covenant with him ; 
v/hich, without this warrant, would feem 

' dreadful prefumption in fuch creatures as 
we are. 

8 God's part of the covenant is all ?ifre€ 
and gracious promise of fomething which 
wt de 7iotj and cannot properly desei've or 
merit by any thing we can do ;-— and our 
part of it is ail duty^ which we were bound 
to perform antecedently to any covenant 
promife :■— And even our ability to do this 
duty, and perform thefe conditions, on 

.^. which we are entitled to covenant bleifings, 



6<X KNOX'S ESSAYS. 

is proniised and offered in the covenant 
itfelf. '' I will hQ tlieir God, and they 
*Vlhall be my people, — I will give grace 
*' and glory, and no good thing will 1 with- 
'^ ^hold from them that walk uprig-htly. — I 
*' will take away the hard and ftony hearty 
^' and will giv^e them an heart of flelh. — I 
*^ will write my law on their heart, and put 
^'iny fear in their inward part — and I will 
^' be their God, and they ftiall be vaj peo- 
" pie." 

9. There is fonie thing very fingular in 
all thefe forms of God's covenant, ^' I will ^ 
and they s.halL'^^ In all covenants be- 
tween men, tlie parties fulfil their own con- 
ditions, independently on each other. But 
God not only proposes the co'oetiant^ but 
alfo ghes strength and ability to fulfil the 
conditions on their part; — puts his Spirit 
into their hearts ; writes his law in their 
inward parts, — ^and often makes them a 
nvilling people in the 'day of bis po'wer. The 
very covenant itfelf (^^^r^ and conveys gracjs 
and Sitrength to fulfil it. 

10. Although we are not properly at li- 
berty whether we fliall chufe God as our 
covenant God, or enter into covenant with 
him, or not ; — but are obliged both by du-^ 
ty and interest to do it, and to do it without 
hefitation or delay : yet our chufmg him, 
and entering into covenant with him, muft 
be a matter oi cordial and deliberate choice. 



KNOX'S ESSAYS. 61 

*' Chufe ye this day whom ye will ferve. I 
*' beleech you therefore, brethren, by the 
'' mercies of God, that you pr^fent your 
^' bodies a living facrifice, holy, acceptable 
^' to God, which is vour reafonable fer- 
^' vice/'— God Vv^ill have our heart ; the 
approbation of our reafon and th'e free and 
chearful confent of our mind in this matter, 
— -that it may not be a constrained^ but a 
reasonable and willing fervice. If he con- 
ilrains any to be thus happy, it is by the 
conftraints of his grace-: making them a 
willing people in the day of his power. 

11. As iinners, in a natural ftate, have 
fieitiier a relifh for the promifes of God^s 
covenant, nor a heart and inclination to per- 
form the conditions of it ; hence it foilow^s, 
that none but gracious peifons can or ivill 
;enter into covenant with God ; and that all 
who make a pretence of doing it, without 
being previoufly difpofed and inclined by 
'God's holy Spirit, are only hypocrites and 
'^elf-deceivers. 

12. What GOD, on his part, offers in this 
'Covenant, is himself principally and com- 
prehenfively : '^ I will be their GOD " And 
this includes cdl blessedness which any 
•creature is capable of enjoying. When 
GOD promifes to be a go*d to us, hepromis- 
'€s to be a GOD all-sufficient to us, to be 
mtrs^ in ail his Julness, according to our 
lueafure and capacity : For, if having this 

G 



§2 K N O X's ESSAY S. 

<JOD, we are straitened^ it is not in him^ 
(as the Apoftle fays) but in onrsehes"^ ; in 
the narrowness of our own cap^icities, not 
ill his infinite fulness. He undertakes to 
be to iis^ and to do for us^ all that it belongs 
to him, as an infinitely wise, holy Mid good 
God, to be and to </(?,to his epvenant people^ 

12. We may fee then ih^t all good 2iX\d 
happiness is virtually fum'd up in this co- 
venant offer and promife ; ''1 will be your 
GOD." Accordingly, in other places of 
fcripture, GOD, in condefcenfion to human 
weaknefs, is more particular and explicit, 
in this covenant tender :— ^' I will give 
^' grace and glory, and no good thing will 
^^ I with-hold from my covenant people. 
^' All are yours. All things fliali work ta- 
*^ gether, for good to them that are in co? 
*^ venant with God.'^ 

14. As GODpropofes himself m all his 
fulnefs in this covenant, according to the 
measure and capacities of his creatures ; 
fo when he makes his demand from us, of 
what we, on our part, are to be and do^ in 
entering into covenant with him, he de- 
mands ourselves and our alU absolutely and 
iDithout reserve; that we furrender our- 
sehes and curs ; whatever we have^ are, 
or can do^ wholly up to his pleafure and 
difpofal ; to dowith us ^ for us^ in us and 
iy ^s^ juft what feemetb good unto him. 

f Z Cor. Vi. i?. 



IC N O X's E S SAY S. 63 

1 5. As fiibmilTion to GOD's ^tvi/lj and un- 
fh'akcn tnift and reliance on his power ^good- 
ness^ 'oeracity 2lwA fmih fulness ^ are impor- 
tant conditions of this covenant, on our 
part ; fo^ being affured of grace and glory, 
we are to kave all inferior goods ^ which 
relate mefly to our prefent ftate of exift- 
cnce, wholly and entirely to the ivill of 
God^ endeavoring to fubje6l our will, with 
Regard to them, wholly to his, firmly be- 
lieving, that everything in our lot is ap- 
pointed by infinite wisdom and goodnefs, 
andbeingonly concerned that allthings may' 
^^ork together for GOD's glory ^^nd our spt" 
pituul and eternal happiness. 

E S S A Y IV;- 

C HAP. IL 

The same continued. 

i. ]\ yf EN may be faid to enter into cove- 
^^^ nantwitlvGOD either indirectly^ 
or directly. 

2. The very fuflaining of a profeffion of 
religion, or appearing not to deny, but ra- 
ther to avov/, that we are the people of 
GOD, carries in it an implicit acknowledg- 
ment of a co'oenant transaction. The bulk 
of whole Chriftian nations appear to be' 
^lus in covenant with GOD' 



64 KNOX'S ESSAYS. 

3. In every prayer to GOD, and acknow-^ 
leclgment of his authority over us, and 
right to diipofe of us, there is the matter of 
a covenafit with him ; and though we may 
not intend, or direftly avow any fuch thing, 
yet we do indirectly and implicitly give 
ourfelves to GOD, hi covenant, and bring; 
©urfelves under the penalty of the covenant, 
if we do violate or break it. 

4. The moftfolemn a6ls of dire6lly and: 
cxplicidy entering into covenant with 
GOD, are — a private furrender and felf- de- 
dication of ourfelves to GOD : — The giv» 
ing up of our children to GOD in baptifra 
—and the renewing our baptifmal covenant 
at the Lord's tabic 

5. A private and folemn furrender and; 
dedication of ourfelves to GOD, through 
the Redeemer, is one of the earlieft duties 
we ftiould perform in. religion, aRer we 
have come to underttand the nature of our 
baptifmal vows, and the obligations we are 
imder to GOD. Forms of this kind may 
be met with in many devotional books. 

6. This kind of covenanting fliould be 
performed in a very folemn and deliberate 
manner. 

7. Something of the fame nature ought to^, 
be done by every communicc)nt, both in his 
preparation for the Lord's fupper, and at 
the ordinance itfelf ; whcrc^in an exprefs 
recognition fliould b^ made, of all the prin- 



KNOX'S ESSAYS- 6^ 

cipal and effential parts of our covenant 
with GOD, through the Redeemer. 

8, The gmng up of our children to GOD 
in baptifm^ is an occafion upon which we 
are called to an exprefs covenant furrender 
of o^irfelves, and all that is ours to GOD * 
We do, at that time, exprefsly acknow- 
ledge GOD to be our GOD, and offer him 
GUr children, in virtue of a covenant which 
is fuppofed to fubfift betvv een GOD and us : 
And the vows v/e make for our children^ 
fuppofe our ovvn vows of the fame kind. 

9. Is it not ilirprifing, that the fame co* 
venant which we renew with fo much fo^ 
lemnity at the Lord's fupper, is generally 
fo faperncially renewed at the baptifm of 
the children of moft Chriftians ? 

.10. If a folemn preparation is necelTarr 
in order to the right renewing of our co- 
venant with GOD at the gofpel fupper ; is 
it lefs fo before v/e give up our children to 
GOD in baptifm ? Is not equal solemnity^ 
seriousness ^wA devotion neceffary on both" 
occaflons ? 

ESSAY v:- 

-^ Form of renewing Covekant %Dttb 
God, at the Lord' is Table. 

AS our greatbufmefs in this bfcfinance is 
to call into X\\^\y and grateful rcmem- 
G 2 



66- KNOX^s ESSATS. 

brance, the painful and ignominious death, 
of our Lord Jefus Chrift, and to keep up 
this remembrance of it in the church and 
world :-^As we are led to remember it 
not only as ?i confirmation of the truth of 
his doctrines^ but alfo as a sacrifice of 
atonement for the fins of the world, and for 
our fins, and cunfequentlyas the higheft and' 
deareft pledge of his and his Father's love 
to us, and the fweeteit and fureft ground of 
our hope^ as believing finners :— And as. 
our principal bufinefs at this facrament,. 
(this feafk upon a facrifice) is folemnly to. 
enter, into ^nd renew our co'Denant %vitm 
God, over thefe dear memorials of his Son's, 
death— over these figns and feals of the- 
blood of the everlafting covenant :-— -Ini 
which folemn tranfaSion we do profefs to^ 
take and avouch Gon, to be our God — and; 
to become his people, according to the: 
terms of the covenant., I have thought it 
syiight be exceeding proper and ufeful uponi 
thefe occafions, to rehearfe and repeat ati 
large the form of a folemn co^^nant trans- 
aSlion, as it ought to be made, in fubftance, 
by every communicant, at or before this, 
facrament., 

I Qiall therefore put this form of co^ 
venantihg with Goci^ in the7?r^/perfon of 
ihe ^///^w/^r number— that every one of lis 
may, vipon this occafion, ufe it for hin^- 
self and make it his own* 



. KNOX^s ESSAYS. 6T 

Let me therefore befeech. each of my 
fellow-Gommunicams, as in the immediate 
prefence of the God of heaven, and over 
the memorials of his Son's, facrifice — and 
as, on this folemn oecafion, about to enter 
into and renew covenant with God, to let 
their hearts and thoughts go.along wdth this-, 
form, of a folemn covenant tranfiiclion, and 
cordially and deliberately to make it their 
own covenant p — each laying in his heart 
%vith me, and faying it sincerely and feel-- 
ingly. 

'' Moft great and adorable Jehovah T: 
Behold ! a poor, infignificant guilty worm: 
of the dull^ here, proftrate before thee, as 
it were on the bended knees of my foul, ac- 
knowledging thy glorious majefty and di- 
vine perfcftions, thine eternal duration, in- 
finity, felf'fulEciency, ail-fufficiency, un- 
changeabienefs, and incomprehenfibility. 
—thine almighty powder, all penetrating: 
knowledge, unerring wiidom, unbounded' 
goodnefs, unfailing faithfiilnefs, impartial? 
juftice and undiffembled truth. 

^'Idefireto rejoice (and O ! that the 
whole world would rejoice !):that there is 
mcb a GOD and that this god rulethinthe 
heaven and in the earth, and doeth accord- 
ing to his moll facred, fovcreign^ and holy 
will throughout the univerfe. 

'' Lord, 1 acknowledge wdth gratitiidt 
and joy , that I am thy cnatitre^-, thy ser^ 



6a KN OX'S ESSAYS. 

"^ant^ thy subject^ under infinite and un- 
changeable obligations to know ^ serve ^ ho- 
nor^ fear ^ re'Dertnce ^nd obey thee ; yea to 
ke and to (2^^juft what thou pleafeft* And 
I would forever adore thee, that thoii hast 
fo clofely connefl:ed ??iy duly., with thi/ie 
<}%v?i glory .^ ^iwd my highest interests : Ihat 
althoui>:h mv foundation is in the dull ; all 
Hiy original ihame, and vary nature hn — yet 
thouart giving encouragement to fuch a 
base ^guilty vo retch as I am, and ha'oe been^ 
to approach thee the eternal all^ the foun- 
tain of all beii g, holinels and happinels 
tJirough Jesus Christ, the eternai Son of 
tliy love, with hopes of being pardoned, ac- 
cepted andfaved by his moll precious mer» 
it and mediation! Lord, what am I? 
what is my original, lineage, discent and 
nature ?. what my conduct, merit and de-- 
fert, that thou (hould'ft once condefcend tc^ 
look down from the throne of thy majefty- 
snd holinefs, upon fuch a creature as / 
ha^ce been, and still am : — That thou 
fhoukPft once permit me to name thy "Den- 
erable name with my guilty lips — much 
more, that thou fhoulcPft ftoop to enter into' 
covenant with me, or caufe me to hope for 
5my blefling from thee ! 

*' Verily, O Lord, 1 blush, ^ra ashamed 
and eyen confounded^ at the very thoughts 
of this matchlefs grace and condefcenfion ! 
-^And were it not that thou Loud, hafti 



K N O X's ESSAYS. 69. 

fpoken it ;: — that u is thine onjon reveal- 
ed, declared v/ill, to regard fuch frn-> 
laers through Chrift, and that thou canft 
fiever change, lie nor repent^ I fhould 
even now deipair of any mercy at 
thy hands : — For, I mnft ccnfefs in the 
prefence of the alh feeing, h eart- trying God ,. 
whom the clofeft hypocrify cannot deceive, 
that I have been an unprofitable sermant^ 2l 
prodigal son^ a wandering sheep ^ a barren- 
fruitless tree^ a cumberer of the ground, a 
vile obs titrate rebels who, by ten thoufand 
aggravated fins, have deferved the hottefl 
heU! — How often haft thou called thy back- 
fliding creature, while I have refufed ? — 
How often hafl: thou ftretched out thy gra- 
cious hand and merciful fceptre, vdiile I 
have difi'egarded ? — What commandment^ 
©f thine have 1 not broken ? — What talent- 
or ordinance have I not mifimproved ? — 
What mercy \\^\t I not flighed ? What in^ 
fiance of thy grace and favor ; what gift of 
thy providence, have I not turned into v.^an- 
tonness ?- — How^ far have I been from ufing 
this world fo as not to abufe it ? — How ma- 
ny duties have I neglected through sloth 
and "oanity, and other base^ Ibm, unworthy 
motives ?- — How many fins nave 1 com- 
mitted againft light, knowledge, and con- 
fcience of duty ?^ — How many of my poor 
fellow-creatures (thofe immortal fouls, for 
whom Chrifl; died !) have I tempted and- 



7® KNOX^s ESSAYS. 

drawn intofin, by evil example, wicked fo^ 
licitations, and foolifh, light, vain, unchrif- 
tian behavior ?— And therefore have their 
guiit to anfwer for as well as my own/ — 
How imwatchfuUy, uncirciimfpe6lly, and 
linlike acliild af light, anddifciple of Chrift, 
I have walked, Lord, thou knov^^eft l-^ 
How many foolish^ idlesx^ords and ^i^ain^ 
si?ifiiljesishRve proceeded out of my mouthy 
— and how little of that which was good for 
the ufe of edifying, or that might minifter 
grace to the hearers ? How many oi my 
poor fellow -creatures have I cor mp ted and 
defiled ; but how it.\N have 1 edified and pro- 
fited ? — Hov/ little have I watched over mtr 
hearty my thoughts^ my lips^ my passions^ 
my temper^ ^^nd spirit ,?— How eafily have I* 
been provoked to /:zfi^'(?r, to reije?ige,to envy^, 
to slander^ to rash and iinQbaritahle judg- 
ing, and to injurious and abusive language 
againft my neighbors, yea, againll my dear 
chriftian brethren, whom I iliould love in 
the l^o^ji fervenvly and unfeigncdly ^ and to 
whom 1 fhould ^.o good 'dx\f\ not eml^ all the 
days of nly life ! How unthankful, ungrate- 
ful, impatient, undutiful, unhumble have I 
beenl Hi^w fliamefully defective and w^ant- 
ijighave I been, in ail the relative and fo- 
cial duties of life, as a child, a parent a neigh- 
bor, a friend, a hufband a wife, a fubjcft, a 
Chriftian ! — O, alas T How cold and ftu- 
^id in prayer ! How inconftant and indc^ 



K N O X's ESSAY S. 71 

^out in my attendance on holy ordinance^ 
and holy duties ! How careleis in reading 
thy holy word, and treafuring it up in my 
memory ! 

^' O Lord, thou knowefi thefe things al- 
together, and now they lie as a heavy bur- 
den upon my foul ! Now 1 fee their folly 
and their baseness ; their ^u if t and their 
treachery ! And O ! that 1 might fee them 
clearer and clearer, until the light might 
pain my very heart, and make my foul link 
in humility, and overflow with the tears of 
fmcere, unfeigned contrition and repent- 
ance ! Behold, Lord, I am vile ! What 
fhall I anfvver before thee ? I put my hand 
on n^y mouth, and my mouth as it vrere in 
the duft, and cr}^ out unclean before thee. 
My fms againil light and lo'oe ; againft 
mercies and corrections ; againft adx/ices 
and reproofs ; againft voivs^ promises^ re- 
{olationsandcovenaiit engagements j againft 
God the Father^ God the Son^ and God 
the holy Ghost ; againft God, my neighbor 
and myfelf. My lins of omiffion and com- 
miffion ; of thought, word and deed ; 
known and unknown ; remembered and 
forgotten ; of chiidhood, youih, and manly 
age : — My fins againft reafon and confci- 
efiice ; againft the lauj and the gospel — are 
next to an infinite fum; they are far beyond 
irvy numbering ; they are in number mor^ 
l^an the hairs on my head, or than the funds 



72 KN OX'S ESSAYS. 

on the fea-lhore, which cannot be reckonecl^ 
They have gone over my head : — they have 
alcended up even unto heaven, and bear 
witnels agahift me, cr}^iag for vengeance, 
like the blood of righteous AdeJ. — And 
whereas the very iinalleil of this number is 
fuificient to link me into hell, and forever 
to feparate me from thy gracious prefence, 
—yet O Lord, they are all ever before thee 
and in the light of thy countenance, ac- 
companied \\ith every circumftance of their 
^aiilt and aggravation : — For there never 
'has been a thought in my heart, a word iu 
my mouth, or an aclion in my life, but thou^ 

Lord, knowe&it altogether. Although 

1 have often ftudied to conceal and forget 
my fms, yet they are ever in the light of 
thy countenance, and recorded m the book 
of thine infinite knowledge and remem- 
brance, as though they had been but juft 
now committed ! 

'' Lord, be thou tjierefore merciful unto 
me a sinner ^ a g reat and guilty tranlgrefs- 
or 1 Mercy ^ mercy ^ is my only fuit ; my 
only plea 1 Mercy and pardon tiirough the 
blood of Chriil, is all my hope^ aiid all my 
sahation / 

'^ O let the King this day at his table 
grant me the forfeited life of my foul at my 
requeft, of mere undeserved mercy : For 
what profit is there in my bloody O tiiou 
Goo offalvatioa I 



KN OX^s ESSAYS- 73 

'' I have no righteoufnefs of my own to 
;j)lead, wherefore 1 ftiouid be p ar done d /jus - 
tified 'And accepted oi thee to mercy! All 
•my righteoufiieiles, even the Vv^hole fum ef 
them taken together, are hwt filthy rags ! 
They need pardon, but cannot deferve fa- 
vor. I do, therefore, from my very heart, 
renounce and disclaim every kind and degree 
-of trust and ^dependance on my prayers^ 
tears^ charities ^repentances ^ g<^od frames^ 
holy duties^ and all my other best vjorks^ 
ibr pardon and juftiiication with thee, my 
God. Eveiy duty which I have done fmce 
J was born, has been mixed with fo much 
sin^ infirmity and imperfection^ that they 
-are utterly unv/orthy to be accepted and re- 
W'arded by a holy God, unlefs it be through 
the merit, and for the fake of JefusCHRisT-. 
J therefore put my whole truft in Christ 
the mediator, as n^y surety £ind ato?2ing sa- 
crifice ; a,sniy wis do7n^ righteousness^ sane- 
tification and redemption ; as my Lord and 
-Redeemer ; my Prophet, Frieft and King ; 
for pardon^ sahation and glory : For I 
•know of no other name given under heaven^ 
;iV' hereby Icanbefaved. 

'^ I blefs thee, O Lord of heaven and 

earth, that thou art well pleafed with fin» 

fiers, in him the Son of thy love;^ — that, in 

I him, thou art reconciling a guilty world un- 

I to thyfelf, not imputing their trefpaffes to 

them ; — that through him fmners have ac- 

H 



^4 ^NO"X^s ESSAYS. 

-cefs unto thee the Father ; — that thou haft 
exalted him by thy right hand, to be a 
Prince and a Saviour, to give repentance 
and reinission of sins ;—ih?it whofoever 
beUeveth in him, fhall not perifh, but have 
cverlafting life ; — ^that through his blood we 
have remiflion," even the full forgivenefs of 
all fm ; that whofoever cometh unto him by 
faith, he will in no wife call out,---and that 
I, even I, have liberty to enter intoanever- 
lafting covenant wath thee, through him, 
who is the way^ the truths and the life ; 
the true and livijjg way unto thee the Fa- 
ther. 

'^ Behold, therefore, with an eye of com- 
paffion thy returm?2g prodigal^ thy lost 
sheep^ defiring to come unto thee in this 
nvay^ which thou thyfelf haft appointed. 1 
defire to come^ Lord draw me by thy holy 
Spirit ! I defire to believe., Lord help thou 
my unbelief! I defire to come %veary and 
heavy-laden under the burden of my fms ;. 
Lord increafe a feiife of their infupportable 
weight, and give me that rest^ w'hich thou 
haft gracioufly promifed ! I defire to render 
jny foul and body to thee, with all their 
powers and faculties-— all that I am^ have^ 
and can do, fenfible of thy right to them by 
creation, prefervation and redemption ; and 
forry, heartily forry, that I ever ftrayed from 
thee in any inftance, or ever ferved fatan or 
iny own lufts. Lord, do thou graciouflf 



^NOX's ESSAYS- 75 

mceipt the furrender through Chrlft, and 
make me in all things, juft what thou 
would' ft hav€ mc to be. Make mc %vortby 
of thee mi^ Jit for thy enjoy imnt. 

*' I call heaven ^nd c^rth, thyfelf, thy ho- 
ly angels, and my fellow-communicants, to 
witnefs, this day that here^ over the memo- 
rials of thy Son's facrifice, I do take and 
avouch thee, O thou eternal God, to be my 
covenant God, and my heavenly Father 
through Chrift. — O fave thy creature, thy 
fervant, thy fubjeft, thine unworthy child, 
who putteth his truH in thee, and choofeth 
^iCe as his chief good and everlafting por- 
tion ! O lift upon me the light of thy coun- 
tenance ; be reconciled unto me through 
Ghrift; manifeft thyfelf unto me, fo as thou 
doft not unto the world : let all thy divine 
perfections be engaged for my protcftion, 
fupport, comfort and direction, through the 
ftraits and difficulties, the dangers and 
temptations of this v\4cked v\^orld ; thro' the 
dark valley of the fliadow of death, and in-^ 
to thy blifsful and happifying prefence, in 
the world of fpirits above. Let no evil fpi- 
rit, or evil lull, be ever permitted to pluck 
me out of thy gracious hands ; but lead me^ 
by thy counfel here, and afterwards receive 
me to glory. And now, O God, that I am 
thine by this express self-dedication^ cm- 
ploy mc wholly in thy fervice, and ufe me 
as an inftrumcnt of thy glory. Make nous 



74 KNOX'S ESSAY&. 

iaithfarunto the death, and give me a crowm 
of life. N ot my %)ill but thy wi/lhe done, 
both by me, in me, and concerning mc. I' 
truft thy wifdom and mercy with my tern-- 
poral and eternal all^ and only defire a will 
to fubmit and reiign to thee in all things^ 
and to aequiefce in all thy dealings and dif-^ 
penfations^ as knowing them to be infinite- > 
lythe wisest and the aest. 

*^ I call heaven and earth to witnefs tbis^ 
day^ over thefe folemn- pledges of redeem- 
ing love, that I do take the Lord Jefas 
Ghrift, the fecondperfon of the blelTedTri-^ 
Bity^ to be my Lord and Saviour ; my bead: 
and hiis-band ; my surety^ propitiation: and 
adtocate ; my prophet^ priest and king ;■ 
my r7ghteousn£SS and strength ; my media-^ 
tor^ example and alraigbty friend / O blelT-. 
€d Jefus, thon Son of Gob, have mercy up-- 
on me ! L defire to commit and betrullmyr 
guilty, precious,, perifhing foul, with all its: 
everlailing concerns, 1. •*.o ihYfaithJiiU po%v-^. 
erful^ compassiojiate hands ; and would de-. 
fire above all things, a farther and more 
experiraental knowledge of \^j powder and- 
grace^ whom I thus truft with mine eternal: 
all, that fo wcj faith and hope may be yet 
Wronger, and my doubts and fears fewer in 
number andoflefsilrength. Lord Ibelieve;- 
help thou mine unbelief ; — ^^I know that the 
father hath committed all power to thee ; 
J^ajji.naade thee head over all things for the.: 



K N^~ O X^'s E S' S A Y 9. 7^. 

good of the church ; hath conftituted thee ar 
l^rince and a Saviour, to give repentance 
and reniiilion of fms : 1 alfo knoiv and I?e-- 
lieve, that thou thy felf art the aU-sufficiejit^ 
God ; and, as mediat-or, art perfect God- 
?im}v perfect 771 an^ and^ therefore art every- 
way qualified to be a Saviour for loft and 
undone finners : And as thou ^vi perfectly 
qimlified^ fo thou haft often dechired thyr 
gj cat %v2llingne2s to seek and to swoe thofe 
tb_at are loft. Lord, fave me^ thy lost sheep..- 
Sa^ve me f^om mr fins v^ hich are many, and 
from thv fearful divine judgments which^ 
they hav^ deferved ; > for thou, Lord, art? 
miehtv and able to fave unto the uttermoft', 
all fmners that come unto God by tliee. I 
takc2\x\d aiWiiC-h thee for my prophet : O- 
reveal thy vv^ord in my heart,, .cVv rite thy law- 
there put thv fear there, and ^ive nie th^; 

Ipirit of wiftlom and revelation, in the know* 
kdge of thy felf, and of thy Eather*- 

'' I take thee for my priest :,,.,0 plead 
the everiaftin^ merit and efficacv of thv fa> 
crifice and of thy blood with the Father, on 
my behalf, who have vlo merit of my own, 
O thou beloved S^ticfGoD,, thou Lamb of 
God, who takeft away the fm of the world^ 
whom the Fatlier always lieareth, and who 

Bcver pra3^eft in vain intercede for me 

with thy Father, that my fms may be par- 
doned for the fake of what thou haft done 
and fuffered, and that I may be clothed 



78 KNOX^s ESSAYS. 

with thy moft perfe6l and fpotlefs righte» 
oufnefs. I would receive thee this day, O^^ 
thou bleeding Lamb of God ^ into a broken 
and bleeding heart ;.,.oa heart pierced with 
forrow for my fms, and flaming with grati- 
tude for the precious fruits of thy dying 
love. 

'^ I take 2ixA avouch thee this day, O' 
bleffed Jefus, for my King and La%vgiver :. 
toRB, take the poffeffion and dominion of 
my heart ;-^rule fopreme there ; — call 
out all thine enemies, my lulls, my evil and 
ungoverned thoughts and paffions ; — 
bring my will and every alFeftion under the 
authority and dire6lion of thy laws and thj; 
Spirit. 

^^ I take thee, Obleffed Jefus, this day, 
for ray head 2ini\ husband /i — G make me 

a living member of thy miftical body. 

May 1 daily and hourly derive ftrength, vi- 
gor, fpiritual nourifllment and growth in 
grace from thee, the living head of divine 
influences. — Let this be the day of my fpi- 
ritual efpoufais. — Betroth me unto thy felf: 
« — Adorn me with the wedding garment of 
thy righteoiifnefs : — Let me, with the 
king's daughter, be all glorious within ; 
clothed with the garment of holinefs, 
even that white raiment of needle work, 
which is the righteoufnefs of the faints, that 
my foul may be as a bride adorned to meet 
her hufband : — ^Take me into thy banquet- 



KNOX'S Es Stays. 1^ 

ing hoirie, and let thy banner over me be 
love. — '' Awake, O north wind ; come 
*' thou fouth, and blow upon my garden, 
^' that the odorous fpices of divine grace 
"may flow forth ; and then let my belov- 
" ed come into his garden, and eat his 
^^ pleafant fruits. Kifs me with the kiffes 
** of thy mouth, for diy love is better than 
" wine !" Prepare me for thine eternal 
embraces ; and make me a welcome and 
happy gueft at the wedding fupper of the 
Lamb. 

" I do this day, take thee, O bleffed 
Jefus, for my elder brother 2ind forerunner ^ 
who haft taken poffeflion of the promifed. 
inheritance, in the name of all thy follow- 
ers :^ — O do thou prepare a place, even one 
of the loweft and humbleft manfions in thy 
Father's houfe for me ; that I may be for- 
ever with thee, to fee thy glory and be a. 
humble and thankful partaker of thy happi- 
Befs. 

'"• I avouch thee, this day, for mine aU 
mtghty and en)erlasting friend s- — as a 
friend who art here given me an amazing 
and aftonifhing proof, both of the reality 
andgreatnefs of thy friendfhip, in thefe 
memorials of thy hitter passion^ and bleed- 
ing, dying lo^oe : Odo thou enkindle m 
my heart fuitable returns of love and friend- 
fhip. Let me die, rather than not to love 
-thee.—- Let me be annihilated, rather thaa. 



80 KNO X's ESSAYS- 

be thine enemy. — Stand by, and fupport 
me, in a courfe of faithful perfevering obe- 
dience. — Stand by, and fupport and com- 
fort me, when all my earthly friends muft 
leave me^ and when all their kindeft wiflies' 
and warmefl. aftetlions, .can aiFord me no 
ft^iccor or relief. -r— Stand by^ Q almighty 
friend, in the chilling hour of deatli.— Let 
thy ftaif ai:id thy rod then comfort m*e ; and 
do thou, ^vlio haft .the kevs of death and of 
the invifible world, be my gracious guardi- 
an and conduftor, into the cloudlefs regi- 
0ns of joy] serenity, peace^ ^wAgiory. 

'^ I do call heaven and earth, and all mv 
chriftian brethren to witnefs this day, over- 
tliefe dear, and folemn pledges of redeem- 
ing love, that I do take, the Holy Ghost, 
tlie third perfonof the everbleffed 'J'rinity, 
to be my sand ifisr^ xny enlifbten^ryWy: re^ 
newer, my guide and ^ comforter /praifing, 
GoD^ for the ineftimable gift of his holy^ 
Spirit : O thou hcave7ily dove^ do thou de=.- 
fcend upon my ionl^ as 2ifui/er^s soap and 
refiner'' s fire : — Defcend, .bearing the olive- 
branch of peace, love, joy and comfort. 
TMake thine abode in my foul, as in thy fpi- 
ritual temple \- — Shed abroad thy divine 
influences in my heart :....Banifli every luftv 
tlience : . .Renew, fani^ify, quicken, comfort 
^ndfea) it.tothe day of redemption : Be in* 
me a Spirit of peace, love, joy, and of a 
found mind ;. anddo thou,! humbly bcfeechi 



4\ 



KNOX'fe ESSAY&. 81 

^ee, never be provoked to leave or forfake 
me, until thou haft fanftified me through- 
aut and fitted me for heavenly glory» 

*V AndnowObleffed Lord, behold lam 
thine .^- — Thine by creation, preservation^ 
and redemption I— Thine by this exprefs 
covenant engagement, which I defire in the 
moft ferious, foiemn and affectionate man«^- 
ner to renew at thy table, over the dear 
pledges of that blood, .by which it was ra- 
tified and fealed on thy part ! I would noW' 
%mbY2iQt Xht precious promises of it, and 
ehufe them for my portion.— I would now. 
r^folve, in thy ftrength, to perform the du- 
ties and conditions of it ; and to wait upon 
thee day by day, for frefh fupplies of this 
ftrength, I v/ait, O Lord, for thy falvati^ 
on ! I crave not great things in this world. 
Order all things relating tomy body and- 
temporal concerns, juft as thy wifdom and 
goodnefs will judge moft meet for me ; on- 
ly let my foul be saved in the day of the 
Lord Jefus.. 

*' And as, after I have renewed this my 
-covenant at thy table, I am again to go 
fprth into a siiifid, deluding world, where 
I fliali be furrounded with freili teiTiptati- 
^ons :-^0 let me ever bear tliis fokmn cov- 
enant tranfaction in my mind, that I may 
3TiOt prove treacherous tomy ^c'^r^^^ Lord ;— • 
that Imay not add the guilt of perjury tothat. 
ofunfaithfvilpefs. O ! let me ever bear about , 



82 KNOX'S ESSAYS. 

with me fucli a fenfe of the dying: love of 
my dear Redeemer, as may engage me to 
the moll chearful and univerfal obedience 
to his laws.— -Let me never prove a fcan- 
dal and difgrace to the chriftian name^ by 
apoftacy, or infidelity ; — and to thy name 
ihall be the praife and glory, through eter- 
nal ages. Amen." 

E S S A r VL 

The Nature, Design and Use of thn 
Lord's Supper. 

t^ Q ACRAMENTS are folemn ordinan- 
>^ ces inilituted by Chrift, represent- 
ing^ sealing and applying Chrift, and his 
purchafed benefits to the fouls of believers^ 
2. There are fwo fuch m the New Telia- 
ment, nsiz. baptism and the Lord'^s supper^ 
anfwering to circumcision and the pascal 
lamb in the Old Teftament difpenfation of 
the covenant of grace. 

3. Thefe facrarnents are inftitutions of 
a pofitive, and not of a moral nature ; de- 
riving all their worth from the authority 
which enjoins them, and as binding upon 
us as any moral duties whatever. 

4. Thefe gofpel facraments are not bur- 
thenfome, expenfive and laborious ; but 
cheap and eafy, and yet of ufeful fignifican- 
cy. 

5a Baptifm fitly reprefenfes our need of 



KNOX'S ESSAYS. 8S 

^eing %v ashed by the bloody and sanctified 
^y the Spirit of Chr;ft, which arc both em- 
blematically fet forth by the cleanfmg, pu- 
jifying nature of the element of water 
made ufe of in that ordinance; and itis to be 
but once adnainiftered as an initiatory ordi- 
nance^ on our firft entering into the church 
of Chrift. 

6. As, inbaptifm, we take upon us the 
profeflion of Chriftianity, and fubmit to 
die whole religion of Chrift, we do virtual- 
ly oblige ourfelves in this ordinance, to re- 
ceive the Lord's fuppcr. 

7. The Lord^s fupper obliges us to the 
fame duties as baptifrn, and no more, nor 
any other : Both are signs and seals o^thc 
same covenant. The fpecific difference 
feems to lie here : Baptifrn is but x)nce ad- 
miniftered as an initiatory ordinance ; — the 
Lord^'s fupper often, as a ftrengthening and 
nourifhing ordinance : Baptifrn has a more 
fpecial reference to the religion of Christ : 
— The Lord's fupper, to Chrift, the author 
and founder of it. How falfely then do 
many baptized chriftians imagine them- 
felves under /(f^u<fr obligatio?is to holinefs, 
than communicants ? 

8. *' The Lord's fuppcr is a facrament, 
*' wherein, by giving and receiving bread 
^' and wine, according to Chrift's appoint^ 
^^ ment, his death is fhewed forth ; and the 
^f worthy receivers are (not after a corpo- 



M KNGX^s f:SSAYS. 

^' raland carnal manner, but by faith) made 
^'^partakers of his body and blood, with aU 
" his benefits, to their fpiritual ncuriihrnent 
*' and growth in grace*. '^ 

.9, This facrament is enjoined on all 
'Chriftians, as a pledge of their duty, obe-^ 
dience and allegiance to Chrift, the gloi-i-^ 
ous captain of faivation ; and to keep up in 
their hearts a grateful remembrance of his 
dvine lo\^. 

10. It was inili tilted by Chrift, juft be- 
fore his death, after ht had eat his laft pafs- 
over ; is enjoined upon his followers by his 
dying command, and is to be contiaued by 
them to the end of the workL 

.11. The specific nature and proper riotU 
x)n of this ordinance, is, ''A memorial ol 
*' Chrift's facrifice ; or a keeping up the 
''freflr remembrance of his death in the 
^'church, together wdth the caufe, defiga 
*' and benefits of it ; all which benefits are 
*' fealed and applied to believers in receiv- 
'^ ing it -y This do in remp:mbran.ce of 
me^ and as often as ye eat this breads and 
drink this cup^ you do shev/ forth the 
Lord's death, ^TILL HE COMEf. 

12. Both the facraments are ftanding evi- 
dences of our ^z/i/(y,j&6>////f^"^ ftate by fm, 
and of the hope we have of pardon aad 
cleanfing through Chrift. 

* See the AfreniUly*s Shorter Catechifin, 
t X Gor xi; 13,— »9. JLukcxxii. 19, 29. 



KNGX's ESSAYS 8S 

13, In preparing to receive, and in ac« 
tually receiving the Lord's fupper, we are 
ied to coniider the death of Chrill, on which 
it is founded, in the follo\% ing important 
and interefting views :...c In contradiftinc- 
tionto Jews, we are led toconfiderthecrofs 
of Chrift as bis and our glory ; we are led 
toconfider his death as that of a martyr or 
witness^ to the truth of the doftrines which 
he taught, and as that of our example liv- 
ing and dying ; . . ,and alfo as/z sacrifice^ by 
w^hich thelin of man was expiated : And 
tills facrament we are led to confider, as a 
feast upon a sacrifice ; from which view" of 
it, many important conliderations arife,..., 
as (1.) It naturally reminds vis of the evil 
and accurfed nature of iin, which needed 
fuch an expenfive facrifice,...(2.) Of the in- 
comprehenfible love of God, who furnifh- 
ed fuch a facrifice for the expiation of hu- 
man guilt.... .(3.) As thofe \n\iO feasted up- 
on a sacrifice^ were fuppofed to be in a ftate 
of favor with the Deity to whom the f^ri- 
fice had been offered, and to be in perfeft 
friendihip one with another ; fo thus feaft- 
ing on the facrifice of Chriil, denotes our 
fellowAip and communion with the Father 
and the Son, and diat we are united together 
; intheftriSleft bonds of chriftian charity and 

Slove (4.) This facrament h^\n^2i' feast 

upon a sacrifice, we ought to confider it as 
a proper form of x'enevving covenant with, 

I 



$% KNOX'S ESSAYS. 

God, and afign and means of our partici- 
pating in the bleffings of this covenant.,., 
(5.) This facrament reprefents the death of 
Chrill as that of a conqueror, who conquer- 
ed in dying, and who, by his refurreftion, 
has fecured victory for all his follow ers...* 
(6.) His death, as reprefented in this facra- 
ment, fhould be confidered as the ground 
of his exaltation, and of that extenfive do- 
minion and power which he now holds in 
the heavenly world, for the good of his 
church : And, (7.) While we here con- 
template his death, our thoughts lliould 
fpring upward to his glorified ftate, and for- 
ward, to his fecond triumphant appear- 
ance, when we iliall have reafon to glory 
in a once crucified mailer. 

14. The chief use and design of this fa- 
crament, is to perpetuate^ and, as it were, 
to eternize the memory of the love of Goi> 
jand ofChrift to us; to aftuate, enkindle 
^nd enflame our love and gratitude to them ; 
to bring frequently into our remembrance 
the moil powerful motives to univerfal ho<- 
linefs, and to unite the hearts of chriilians in 
the firmeft and moil endearing bonds of love. 

15. None feem to have a right to thi^ 
ordinance, in the fight of God, but the true 
disciples of Jesus, 

16. None have a right to it, in the fight 
of men, but fuch as appear, in a judgment 
of charity, to be real christians. 



JCNOa^s ii^bSAYS. 87 

17. None therefore fliowld be admitted 
to it, without a due, previous examination 
of their chriilian knowledge, and fome evi- 
dence of their hncerity in religion. 

18. Thofe who have been admitted up- 
on miftaken notions of their fincerity, may 
be again excluded, when the church re- 
ceives proof of fuch miftakes. 

19. No peribn ought to approach this 
ordinance, w^ithout actual preparation for 
it : Tho' if they are habitually ferious, 
their actual preparation, (whenunexpe61ed 
opportunities of communicating offer them- 
felves) need coft them but little time or 
trouble ; and, it is a childifh and a dange- 
rous fuperilition, to imagine, that any cer- 
tain time, or any certain number of devo- 
tions, are abfolutely neceffary in order to^ 
©ur acceptance in this ordinance, 

ESSAY VIL 

That HASiTUAL and actual Pjrepasa-' 
rio-N which is necessary for worthily re- 
ceiijing ^/^e" Lord's Supper, 7nore fully 

considered. 

1. ¥^%IVINES fometimes diftinguifli our 
-*-^ preparation for the facrament of the 

fupper, into habitual ^vA actual. 

2. Habitual lyrcpRT^tion feems to imply 

twotuiiigs \ firsts A gracious state ; ancl 



«8 KNOX'S ESSAYS. 

secondly .^Kregidar^ pious ^ circumspect Ufe^ 
3. It feems evident from the very nature 
and defign of this ordinance, that it belongs 
only to true disciples and real christians. 
It is a nourifhing ordinance ; butfuch only* 
can be nouriihed as have life : Befides, the 
graces of faith, love, hope, &c. which are 
properly exercifed in this ordinance, caii 
only be exercifed by real^ /i^i/^^.ehriftians. 
It is a folemn renewal of our covenant with' 
GOD ; but how can thofe renew a covenant, 
which they never entered into at all ? How 
can fuch as are in league with the devil and^ 
their lufts^ be faid to enter into covenant 
"^^ith GOD ? What fincerky can there be in^ 
foch a tranfaftion as this ? Does it not im- 
ply the moft infolent, bare-faced mockery ?- 
4. It implies alfo a r<?p"///ar,/>?c>?/^, circum^ 
.?^/?(f^Hife, luchas becomcth the gofpel of> 
Ghrift : That a man's life correfpond in 
fome meafure with his pi-ofefiion, and the 
truth and fmcerity of his religion 'appear- 
vifibie, in the genuine and exemplary fruits^ 
ofit. 

5. Thofe w'ho have tjjishabitnal prepa^ 
ration of soul {or holy ordinances, need be 
under no fcrupleof approaching the Lord's 
table upon the fhorteft warning ; becaufe, 
having the effentials of religion, and a habi- 
tual ferioufnefs and fobriety of fpirit, their 
fmcere endeavors to pleafe GOD in the w^ay 
of Qommanded duty, can ni^ver be unac- 



K N O X's E S S A Y S. 88r 

ceptable to him, nor unavailable to them- 
ielves. It would, therefore, be fmful in 
fucb to abftaiPi from a fealing ordinance, 
merely becaufe they have not had much 
time to make a formal, aclual preparation ; 
becaufe, having already thofe good difpofi- 
lions which fuch a preparation is intended 
to beget, flich a preparation is not abfolute- 
ly neceffary ; and not to diipenfe with it, 
in fuch Gircumftances, vv^ould be fuperfti- 
tion, not religion. 

6. Yet where time and opportunity per- 
mit, the very beft men flioiikl by no means 
neglect a careful, a^ua.1 preparation of foul 
for attending fo folemn an ordinance. For 
(1.) It is exprefsly commanded: Let a 
man examine himself^ and so let him eat 
of that breads and drink of that ciip'^'* (2.) 
The bufmefb to be tranfacled at the Lord^s 
ttible is of a very folem.n nature : It is no 
Ifefs than entering into, or rmiewing cove- 
nant with the great Gojd, over the memo- 
rials of his Son's facrifice ; — And whoever 
confiders what kind of creatures we are ; 
^e nature, terms and conditions of the co- 
venant, and how folemnly, and cireum- 
fpeftly every part of it fhould be tranfafted, 
and that this is the principal bufinefs of an 
actual preparation (which fhould by no 
means be neglefted 'till w^e come to the 
Lord^s table) will ftirely fee reafon for fome 

*- rCor. xi. 28» " 

ji2 



90 KNOX'S ESSAYS. 

time and care in this bufmefs, when we. 
G.an command it. (3.) The very bell men 
are not always in a proper frame of mind, 
for the moft common and ordinary duties 
of religion : Good men find it neceiuiry to 
take fome pains with their hearts for the 
right performance of the duties of prayer; 
and hearing the ward^ and furely proporti-. 
onably more carje fliouid be taken in pre»^ 
paring for tliefacra,ment of the fupper. 

7. Actual preparation confifts in a care-, 
fal endeavor, to put the heart and afiefitions 
in the beft frame and poilure poffibly for ap^- 
proaching €joi>^ in this holy ordinance; 
and is expreffed in fcripture, under the 
general notion of felfrexamination : Let a 
man examms. himsi^lj\ and so let him eat^, 
&c. 

8. The things concerning which we 
ought principally to examine ourfelves, are^ 
our kno^uledge^ faith ^ love or charity ^ re- ~ 
ppntaJice^ and ne%\) vbedience. 

9. A, knowledge of ourselves^ our sins^, 
%^ants^ "iDcakness^ guilt and danger ; a com-^ 
petent knowledge of God, his perfeftions.^ 
and laws, the obligations we are under to^ 
him, and the duties we owe him ; — ^a know- 
ledge of the Savior, and the way offal vat ion- 
by the new covenant ;— and a competent, 
knowledge of the facrament of the fupper, 
the graces there to be exercifed, and the 
duties there to be performed, is iadifpepfi- 



\\ 



KNOX'S ESSAYS. 9^ 

bly.neceffary, in order to our rightly and! 
worthily partaking of the Lord's fupper ; 
4eft, not discerning the Lorcifsbody^we eat 
and drink judgment tooiirsehes^-, 

10. Faithin.Ghrift, as the Sen^ and sent 
of God ; and in his power and grac^ as an 
all-fufficient and moll willuig Savior, is a* 
grace, the e:s;ercife of whichas- of abfoliite 
ncceflity in this ordinance ; and as there is- 
no receiving or applying of Chrift, with- 
out this grace, it is neceffary we fiiould 
examine oiirfelves concerning the reality of' 
it, before we approach this ordinance, left' 
we Ihould be ionndi mockers oj'Gob. 

11.. As the eiicharist or sacrament of 
the si:pper\ is founded on the inconceivable 
love of-GoD and Chrift^ to a loft world, and 
is intended as a badge, fign, means and ce- 
ment of love and unity anong chriftian- 
brethren, —love to God and man^ is a 
grace of abfolute neceffity in all worthy 
communicants ; and therefore, the truth 
and realirv of it in our hearts ihould be 
carefully examined into, before we venture 
to approach this gofpel banquet: For, to 
approach this /^T^^-y^^^f without supreme 
love to God, and cordial affections for our' 
f ello\\)' christians ^ or v^hile the contrary 
temper prevails in the foul, would be the 
vileft abufe. 

12. We have ahready objfepved, thatim^ 

* X Cor. xi. 'a^ 



92 K N O X's ESSAY S. 

penitent fmners, or thofe who live allowed- 

ly in the courfe or praftice of any one 

known fm^ have no right to this ordinance ; 

and this may fliow the necellltv of exam-^ 

inin-i^- oiirfelves of the truth and realitv of 
(J • 

our repentance^ in order to our approach- 
ing this facramt^it w^orthily . ^^ 

13. We can by no means have a fatis> 
fying evidence of the truth of our 7^7//;^ 
love, or repent ance^unltk wq are confciouif, 
that our lives are bettered and reformed, 
and that Vv-s have been enabled, at leaftfca- 
feme while pall,topaya;?6'U'6;Z?i?(7/>fir^ tothe 
divine laws : For, the only fatisfying pro^f 
w^e can have of the truth of our graces^f% 
X\it fruit of holiness which they prodiK^e 
in our lives and converfations; and fo from 
the o-oodnefs of the fruit, we lationallv^n- 
fer the goodnefs of the tree. It is highly 
convenient therefore, for all w^ho defign to 
a}3proach the facrament, to try their fihce- 
rity in religion by this touchstone ; txnd 
not rafhly to believe, that they are polTes- 
fed of the facramental graces and qualifica- 
tions, 'till thev feel the enero-v of them warm 
at their hearts, and experience the fruits of 
them, in fome degree of liolincfs of life. 

14. Not only mull worthy comftium- 
eants have thefe graces in reality ; buft the 
principal defio^n of ecrual preparation is to 
bring themi into lively exercise, by pr^:er> 
meditation, felf-examination^ reading l^l^e 



/ 



KNOX^s £ S SAYS. SS 

micriptures, and ether proper devotional 
V30oks. By freqiieat meditations on the 
neinoufnefs of lin ; dignity, fufFerings, 
ftiame and death of Chrift, who was the 
atoning facrifice for fm ; the wonderful 
love of God in providing fuch a facrifice, 
and freely delivering him up for us all ; 
the invaluable benefits and bleffings pro- 
cured for penitent believers by this facri- 
fice: — By frequent meditationsof this kind, 
the faith of communicants fnould be in» 
creafed and ftrengthened : their Ib'o^ in- 
flamed'; their forrovv^ for fin, indignation 
againft it, and repentance of it perfefted^ 
and their reiolutions to holy obedience in- 
vigorated ; fo that when they aftually ap- 
proach the Lord's table, thefe graces may 
not move heavily and avv^kwardly for want^ 
ef ufe, as though the chariot wheels of the 
foul were taken off; but in abrifK, lively, 
aftire and vigorous m.anner, like the char- 
wt": of Aminadab ; each afting in its pro- 
per f;:^ and all of them harmoniouily 
and in concert, lifting up the foul towards 
heaven. 

15. Hence maybe drav/n a powerful ar- 
gument for the frequent receiving of the 
Lord's fupper : For, if the right receiving 
of the ford's fiipper requires the vigorous 
exercife of all the noblell graces of the- 
chriftian rclijrion ; — if it i^ indeed an epi- 
tome or summary oi the whole of pra6lical 



94 K N O X's ESSAY S: 

Ghriftiaiiity ;— if it be neceffary for thofe e 
who would worthily receive this ordinance, ^ 
to meditate on the chiefs "oital doftrines 
of our holy religion, and to exercife its no- 
bleft graces, by the way of preparation for 
this duty, — It may hence be inferred, that 
Xhtoftcner^Nt receive this facrament aright^ 
h €. the more frequently our fouls are em- 
ployed in thofe divine preparatory exerci- 
fes, the more rapidly mull they grow in 
knov/ledge and in grace, and be fitted for 
every good word and work. 

16. Since all the benefit to be reaped 
from holy ordinances, is only to be expert- 
by ^. proper preparation for them, and a 
due attendance on them, it is not at all to 
be wondered at, that the fouls of thofe who 
receive the facrament, w ithout due prepa- 
ration, do decay and go backwards iij re- 
ligion : For, to trifie with holy things^ be- 
trays fuch an irreverence and atheifm of 
heart, as mult needs, in time, provoke God 
w^hoily to Vvithdraw his good Spirit from 
£uchtriliers,and leave them totally un4er the 
power of biindness ofmind^Lud hardness of 
heart. Hence it often happens, in faft, 
that careless, untender and iincircumspect 
profeilbrs of religion, turn out, in the ^wd^ 
ten-fold more reprobate^ profligate and 
abandoned^ than other fmners, who have 
never thus profaned and abufed the facra- 
ments. 



KNOX'S ESSAYS. 95 

ESSAY VIII. 

Our proper Duty immediately after re- 
ceiving the Lokd's Supper, and that 
course of life ^ in consequence of it^ by 
%\)hich ive may most effectually honor our 
Christian profession. 

1. \7|/ E fliould retire as foon as poffible 
^^ to examine ourfelves; of our 
frames and exercife of mind at this holy 
prdinance. 

2. If v/e find that we have had lively ex- 
ercifes of the facramental graces, we fhould 
humbly and heartily thank God for the 
aidsof his Spirit, andimpoTtunatelybefeech 
him to continue thefe gracious frames, and 
preferve us from foifeitlng them by frefh 
afts of fm. 

3. If we find that our frames and afFe6li- 
ons have been dull, dead, or trifling, we 
ought attentively to coniider from whence 
this may have proceeded. If we are con- 
ffcious that we have been at due pains to 
prepare our hearts, and that we have in- 
dulged no wilful fm ; and if we find that 
our dulnefs and coldnefs was matter of grief 
to us at the ordinance, we ought not to be 
over-much dejected, but hope that it may 
have proceeded from bodily indifpofition, 
and that w^e may have neverthelefs been 
?iccepted. V/e fhould alfo befeech God 



96 KNOX'S ESSAYS. 

to voiichfafe thofe comforts now, whick 
were withheld from us at his table, and 
that he would enable us perfeveringly to 
feek them. But, 

4o If we find that this uncomfortable 
fra^Tiehas been owing to careleffnefs, and 
a want of due preparation on our part, or 
has proceeded from a confcioufnefs of guilt 
fromfome indulged iniquity or unmortified 
luft, we fliould deeply lament fuch a crim- 
inal circumllance before God, apply ear- 
neftly to the blood of fprinkling for cleans- 
ing, and implore the divine pardon and 
Biercy through Chrift. 

5. It becomes us immediately after this 
ordinance, to renew our holy refolutions, 
and to call up all .our vigilance, for the two 
following reafons : (1.) Satanic peculiar- 
ly bufy, after fealing ordinances, in endeav- 
ouring to rob us of the comforts of religion j 
to undo what was done at the ordinance ; 
and either to cajole us into security^ or to 
drive us into despair,; and, generally fpeak- 
ing, the greater fenfible comfort we hav^ 
had in the ordinance, the greater danger 
fliall we be inof falling into spiritual pride 
w fatal security after it. It has been alfo 
obferved, that men are liable to fall into the 
heavieft temptations imm.ediately after fa- 
craments. Satan^s moil violent affaults 
upon our Saviour, happened immediately 
after \\\% baptifm, the viiible dcfcent of tlio 



KNO X's ESSAYS. ^7 

holy Ghoft upon him, and that fignal honor 
done him, by a \o\c^ from the excellent 
^glory^ ; and it was on the back of his firft 
^lacrament, and after the moft Gonfident and 
fanguine refckitions oi Peter^ that he was 
tempted to deny his Lord and Mailer, and 
fo fcandaloufly yielded to the temptationf, 
(2.) It becomes us to renew and ftrengthert 
our refolutions, that our chriftian profefii- 
on may be adorned, and that chriftianity 
maynotfufFerby ourfoliiesandindifcretions. 
6. Thcfegood refolutionsfhowld be formed 
nv holly and only in theftrengthof Chrift; and 
indeed, this f r^d*//^ ought to be ^ one of our 
-moil folemn refolutions, that we \^^<lhe 
wholly by faith mi the Son x)fGOT>. This 
is that all- important do6lrine of humility 
and felf- denial which is inculcated upcn 
ms, throughout the whole gofpel, and which 
as indeed the very spirit and genius of the 
-gofpel itfelf, that, renouncing allTelf-righte- 
*'Oufnefs and felf-dependance, we are to re- 
ly w^holly on theTighteoiifners audftrength 
of the Redeemer : going forth to perform 
all duty, and to encounter all temptation, 
<Nonly in his ftrength and in the power of his 
"might ; cafting all cur cares upon him who 
carethfor us, and defiring to be found on- 
ly in him, clothed w4th his righteoufiiefs, 
^i ^ fiad Peter^s good refolutions been ibrmed 

* Luke iii. 21, 22, iv, i,Scc. 

+ Mark Kiv. 29,— ji, K 



98 KNOX'S ESSAYS. 

in this manner, he could never have fallen 
The arm of omnipotence would have been 
his fure defenqe, and his head would have 
been fhielded in the day of batde. 

7. If oui^ fouls have been properly exer- 
cifed at this facrament, our condu6l and 
converfation will fliine afterwards with a pe- 
culiar luftreo Holy exercifes will probably 
fhew themfelves by their natural fruits. 
Our faces will fliine like that of Moses 
when he returned .from converfing with 
God on the mount ; and we ftiall give the 
%vorld occafion to take knowledge of us^ 
that we hanje been with Jesiis^, 

8. It will be advantageous after facra- 
ments, exprefsly to mention our facramen- 
tal engagements in all our prayers, as an ex» 
pedient to keep a folemn fenfe of them aliv^ 
on our minds. 

9. When v/e are called out in the courfe 
of providence to encounter any trial, temp- 
tation or difficult and felf-denying duty 
(which muft frequently be the cafe with 
every cluillian) we fhouldcail to remem- 
brance, this ourXolemn covenant, fo pub- 
licly tranfa6led, and fo lately renewed; 
andalk our conibiences w^hat conduft will 
bell become us as, communicants, who have 
bound ouifelves by folemn and public 
vows to be the Lord's and to live wholly 
to his honor and glory. 

f A^% iv. 14. 



KNOX'S ESSAYS. 99 

10. That courfe of life bj' which we may 
bell honor our chriftlan profeiiion after this 
faeratnent, feems to be the following. (1.) 
Our converfatiofi ought in all things to be 
fuch' as becoiTieth the gofpel of Chrift^. 
(2.) We fliould have a conftant eye to the 
example of Chrift, and carefully ftudy it, as 
laid down in the gofpel, with a particular 
defign of being conformed to it-j;. (^3.) We 
fhould endeavor to fhow the world by our 
outward deportment, that we enjoy a fe- 
rene, cheerful and happy ftate of mrnd ; 
vet at the iair^:^ time we fliould saiard in a 
particular-manrjer, againft difcovering a re- 
]i(hfor sensual^ sinful indiilgejices, or a- 
difpotit'iDn to levity, trifling and vanity. 
(4.) It is of the utmoit importance to the 
honor of our profeflion, that we govern oiir^ 
passions ; as chriitian profeffors, who in- 
dulge anger. . malice^ eniyy\ coifeimisness^^ 
revenge, or the like, are the fouleft blots 
and fcandals of religion o (5.) If communi- 
cants vrould not be* guilty of^ crucyfying 
their Lord afreili, let theiii be careful of 
tTudi in their words, faithfulnefs in their- 
prornifes, honefty in their dealings; m.Qdes- 
ty, lobriety and temperance in their lives, 
and that on all-ocoafions they Ipeak honora- 
biy of religion. 

* Philip, i. 17. Epb iv. i. S^c. Col. i. lo 1 Thef. ii I2. 
t Matth. xvi. 24. I Pet. ii. 21= 1 John ii. 6. Rom viii, 29. 



100 KN.OX's ESS^AYS. 
ESSAY IX. 

^HACTioAx Reflections on the Incar- 
nation o«i/ Birth ojf Christ, proper- 
before or ajter the Lord' s Supper. 

1, p* ROM the amazing change of circum- 
. ftances which our Lord underwent in 
his incarnation, we have an aftonifhing de- 
monftration.of the riches of God's love lo- 
om world, and of his mercy to loft fmners. 

2. Alfo of the unfpeakable condefcenfion 
of Chrift : And this is amazingly height- 
ened by his perfea foreknowledge of every 
circumftance ol.pain., shame Zin<^ poverty y 
\vhic\\ filould accompany his ihearnation,. 
and the long fpace of time in which he 
ihould fuffer this eclipfe of glory, and feries 
of ignominious fufierings, * 

3. From that abafement, poverty and- 
pain to -which Ghrift ftooped that he might- 
fave human fmners, and to which his lov- 
ing Father freely delivered him up for us 
all, we may and muft infer the unfpeakable 
importance of a human soul^ and of its re- 
demption and falvation : Alfo, the dreadful 
e'oil ofsinan^. eternal misery^ its juft wa- 
ges, to deliver us from which, the Son of 
<SrOT> condefcended to be born of a ivoman, 
and to die on a cross ! 

^ 4. From this wonderful ftoop of humi- 
lity and condefcenfion in the Son of God, 
and thofe abafing humiiiating eircuraitan • 



KNOX'S ESSAYS. IGl 

c€s, in which he chofe to appear in our na- 
ture, we learn how little value God fets on^ 
thofe things which are fo highly efteemcd 
among men; I mean worldly riches, gran- 
deur, honor and high eftate,.... And hence* 

^ we fee worldly prrde and vanity, worldly 
ambition and avarice, or immoderate defire 
of worldly riches, in their true light, and^ 
have the bed antidote againft them. 

5 . From the mean >and obicure birth and 
humble circumftanees of the Son of Gob j- 
compared'^ with his amiable and divine 
chara6ler, we are taught not to defpife men ^ 

, on account of their <5bfca:rre birth, or hum- 

^ ble circumftances in- life, but to form our 
eftimate of them and relj^eft for them, on 

^ their moral charafters, perionai worth, and 
tilt Ged-like qualities and perfections of- 
the foul and in^Fard man, which alone are 
eftimable in thcmfelv^sv^udin ihe critical 

' difcernin^ eve of God, ^ 

6.- From the ^obfcurc birth and humble 
circum^ftances of the Son c?/Ood, the poor^ 
tieedy anrddeijiifed things, of this^ world may 
bprro w an argument : of - confolatlon in 
their mean and llraightened circum,ftances. 
Why fliould a real chriftian be mortified by 
the contempt of the world, v/hen this was 
precifely his Mailer's cafe.? Kayy ought it 
not rather to be an honor to the pious poor^ 
that they are in the lame circumftances with 
their divine Mailer^ who was defpifed of 

K 2 



102., K.NV QiX^S ■ E S S'^A .Y ■ S. 

men, and had not where to repofe his vene- 
rable head ? 

7. Our Saviour^s mean Hrth and low 
circumftances, may teach us how Uttle ac- 
count we fhould make of the things of time 
and sense in general, and how little all 
worldly pomp, honor , and iplendor can con- 
tribute to our true happinefs. Who fo hap-- 
py and bleffed as the So7i of God ? Who 
ib contented as he ? And yet who so poor 
and despised? And this fhould alfb teach 
us how wx fliould iland afFe^led to- worldly- 
things — That quietness ^nclsei/'deniedness- 
of children ; that hol^^ iadiiFerence widi re- 
gard to worldly things, and that meekness^ 
humility .'3in6. conteiitedness of mind, which . 
13 fo diilingoifhing a .charafteriftic of the 
diildreu of God, and the difciplejs of Chrift*^ 

E S S A .Y X. 

Adoftion i/?r^? ^i?^ Family.^ God; 

1, X yf EN are called the.^<m^'<>/GoD in 
IVA various fenfes . in fcripture, — as 
invefted with worldly honors and titles^^ 
— as in external covenant with Gonf, — 
and as GonV creatures and oiFspnng|. — 
The angels are alfo called sx)m. of GoD|f ; 

« Kal. Ixxxii. 6. 
^ Exod. IV, 22. 
% Mai. ii. 10. Adls xvii. a8. 
' !) Job xxxviii. 7. 



KNOX'S ESSAYS. 10*. 

and Jefus Chrift is the Son o/God by waj'^ 
of emiiienx^e, and in a very lingular and 
peculiar fanfe : . But believing iinners only 
are the sons ef Gojy. by regeneration and. 
adoption. 

2. Adoption is a wcrdv.borrowed from 
the civil law, and fignifies the choofing of 

".a flr?.nger by thofe who have an eflate, and 
no ifiiie, and give him the political and le- 
gal relation of a fon and heir to their eftate., 
and engaging^to^^^deal by him as though he 

I were the iiJue of tlieir .o^n 43ody , ~. 

3- . We are^all, by. nature, children of: 
wrath, children of the devil, and ftrangers 
and enemies to Goi>.- Gon^s adopting us, 
is therefore, aandre generous and mercifuL 
acl than hu mem adoption, and differs from 
it in the following refpefts. — (1.) When 
men adopt, they fix their love on ftrangers^ 
bccaufe they are deflitute of children ; but 
•God need not have done this, feeing he 
fuflains the relation of a Father to myriads 
of holy and happy beings, who have never^ 
by apoflacy, forfeited his paternal love. 
^2.) Somie excellence or hopefulnefs in the 
perfons adopted by men, is generally the 
motive of theip adopting them^.; but Goi? 
faw nothing in us amiable, excellent, pro- 
mifmg or engaging, but every thing jufl 
the reverfe. ^ ( 3 . ) Men cannot change the 
iemper or difpofition of thofe whom they; 

^ E2ck. xvi. 5, Zct^ , 



104 K'NOX's ESSAYS. 

adopt ; but God gives a temper and difpo- 
fition fuitable to the relation : They receive 
from him t&e Spirit of adoption^ whereby 
tkey cry, Abba, Father."^ 

4. We are adopted by God iit Christy 
and all the bleffings which God gives us, 
as his fons, flow to us ?>r and- through 
Christ, as the channel of their conveyance, 
Chrift, in confequence of his Sonship is 
made heir of all things, '\ and the whole in- 
heritHHce of Gob's human family, is put 
into the hands of th^ir elder brother for 
them. Indeed^ he has purchafed the inhe- 
ritance in their name andltead, and has the 
right of difpenftng it to his human breth- 
ren ; fo that adopted fnmers^are /6^ir^ of 
God, 2kX\A joint heirs^imth Christ, in Vvhom 
is treafured up aH fulnefs for their fupply.J 

5. The privileges of believers, in CDnfe- 
quence of their addption, are exceeding' 
many, giTiCioiis and aftonifning. Their 
ftate and relation is- altered : From beings 
children of the deml, they are become thc^ 
children of Goi>^by fa^ith in* Jefiis Chrift; 
and have God^s name, and his Son^s name 
put upon them ;!! — from being flaves to the 
de'^il and his lulls, they are reftored to the^ 
glorious liberty of the ^(?»^ 6>/ God ; they^ 



• Rnm. viii. \^i 
\ Erh. i 3. 

I J,uke xxii. 29. Rom, ▼iri. 19. Jo)iA XX^ 17* I Cor. 13. 

II Ifa^lxui. i9» £yb, hU to. 



KNOX'S ESSAY S, l05 

are taken into God^s family and houfeholcl, 
are made fellow citizens with the faints, 
and, in confequenoe of this, are entitled ta 
protection, provifion, and comnmnion with 
their Father. Particularly, they are pro- 
mifed prote6lian ; ^ plenteous provifion;f 
sweet intimac?^ and co7nnmnion with God 
in Chrift ; J bold and J^ree access to him as 
children to ^ Father ;ii and corredlion when 
they ftand in need of it;*^' They have, in 

fliort, Gon himfelf for their portion 

^^ Heirs of God : All are yours, and ye 
*' are God's^ and Gob is Chrill^s." Rich 
and glorious inventory ! They are alfo at 
length introduced into the immediate pre- 
fence of their heavenly Father, in the upper 
manfions, and fully fatisfied with his love, 
being aocordin^g to the capacities of their 
nature, perfectly afiimulated to his image 
and likenefs ; of w^hich glorious event, the 

' apoftle Jobn fpeaks with aftonifihment and 

I rapture. t^ 

I 6. The marks of the adopted children 

I of God, are m general, a reverential) sub- 
missive^ loi^ing and obedient tempw of 
mind. If we are indeed the childrew of 

'God, w^e have received the Spirit ofadap-. 

* Tfa. xxxii. 2, 18-. . 
t Pral. xxiii. Ux, xl. 

X Jo'nn xlv. 21., 23,t x'/. 15. Rev. Hi. 2.0^ 

li Htb. iv. 16. Gal* vi. 5, Konu vii], 15^.., 
** Hcb. xvi. 6, i I. 
{ tt i Joi-a ill. 2^ C!,^ 



r06' KNOX'S ES-SA'YB.^ 

tion, whereby we cry, Abba, Father. We 
&el that inward reverence towards God, 
and refpe<Sl and veneration for him, which 
a dutiful child does to a loving arid refpec- 
table father. 

7. If we have the Spirit of adoption, we 
feel fupreme love for our heavenly Father, 
and this - will fliew itfeir in the following 
things : ( i . ) We fiiall entertain worthy 
and delightful thoughts of God, as a moll 
krind, gracious, reconciled Father in Chrift ; 
the thoughts of him wiW be very precious, 
and our meditations of hirn wilfbe fweet.^ 
(2.) We fnall delight to draw near to God 
in prayer, with- an humble boMneis and 
freedom of foul— to Bear of him nnd from 
him in his word — and earneftly defire com- 
munion vv^ith him in all holy ordinances of 
worfhip, (3.) Wefhall have a real zeal 
for God's honor and glory in the world ; 
rejoice to kc our Father honored, and his 
intereft flourifhing, and be grieved at heart 
to fee him neg4e6led, blafphemed and dif- 
honofed by finners : And, (4.) we fhali 
earneftly wifll and long for a full conformity 
to our heavenly Father, and the full emoy- 
ment of hislove and prefence for ever, in 
Ms upper houfe. 

8. If we are indeed god's children by 
adoption, and do fupremely love him that 
begat, we fhall alfo love all them that are 

*^ f fal. cxxxix. 17. civ. 34. 



K N O X's E S S A Y S. 107 

begotten of him. We fhall love the whole 
Christian brotherhood^ fo far as they bear 
the image of their heavenly Father, by 
whatever names known^ into whatever fe6ls 
or parties fplit and divide dc — Yea, we ftiall 
be linked in bonds of tendereft affeftion, to 
the whole numerous family both in heaven 
and on earth, vA\tt\itYO\\v. human. brethren 
by adoption and regeneration, or ,o\\y arige- 
Ileal brethren by xreatioji and-unfinning 
re6Vitnde and obediencee All vrho, with 
us, can call GOD Father^ will have a diC- 
tinguiflied place in our .benevolent and 
complaaential afie(?LiODs.^ 

ESS AY XL 

Of RiZPENTANCE. 

1 13 EPENTANCE partakes both of the 
J-^ nature oi conversiom.x\dsanctiJica- 
tion. Converfion begins -by repentance ; 
and it is the conftant daily duty of true con- 
verts, as long as they have fmful natures 
and imperfe6l charaSlers, 

2. Repentance implies in^it, a deep and 
^ffliSling fenfe of the evil nature and defert 
*of fin; an earneft defire to be freed from 
its guilt, dominion and condemnation, and 
^^fincere endeavors to turn from it to the 

* Eph. iii. 15. I John V, E. 



.108 KN0X's ESSAYb. 

fervice and favor of a holy GOD, through ii 
Redeemer. 

3- Therefore the proper fubjeft of re- 
pentance, is a finner in the prefent life: 
*For, in hell there is no place for repen- 
tance ; and in heaven, though the blelfed 
will retain the greateit hatred of hn, yet 
5 being guiltlefs and fnilefs, they candiave no 
proper compunction or contrition for fm^ 
4ior any uneafy aifiictive fenfations of mind 
on its accounto A 11 fm andforrovv will he 
fhen for ever done away, 

4. Though all fnmers wall fooner or 
4ater be filled with forrow and diflrefs for 
what they have done againil GOD, yet many 
in this life are hardened past feelings 
through the deceitfulnefs of iin ; have their 
neck as an iron fniew% their brow as brafs, 
and live and die in this stupid^ hardened^ 
remorseless Hate, after having drowned the 
voice of confcience, and grieved the holy 
Spirit of God, which would have fealed 
them to the day of redemption. 

5, Others have alio fome kind of forrow 
forfm, which is never .cflfeClual ; fome 
kind of repentance which is never true and 
faving ; but, as the apoftle exprelTes it need^- 
eth to be repented of. We have examples 
of this in Cain^ Fbarcwh^ Ahaby the Is- 
raelites^ Nebticbadnezzary Judas^ and ma- 
^ under our own jobfervation. 



KNOX'S ESSAYS. 109 

fe. We ouglit, therefore, carefully to diftin- 
guifli bewee'ti 2i false ^nd inie repentance ; 
one that is merely h^al, and one that is 
evangelical. Thefe are diftinguifhed by 
their names in the Hebre%v^ Greek and Z^^- 
iw languages, and by their tiiGtives and ef-^ 
fects. 

7. The words necham in the Hebrew/ 
metameleta in the Greek, and poenitenfiu 
in the Latin, are rendered repentance in the 
Englifh ; yet the}^ only fignify, tj'vuble 2ir\d 
vexation after sin^ accompanied with a?t- 
gtiis/j 'and torment of mind. The words 
sbevab in the Hebrew, metanoia in the 
Greek, vend resipiscentia in the^Latin, are 
alfo tTanFittied repentance m the Engliili, 
though they are of very different meaning 
from the former, aixl frgnify a change of 
mind ; a bec&ming ivise after sin^ and 
confequently, b. doing better than before. 
And this last only, rs saving, effectiialy 
evangelical repentance. In the former 
fenfe only, v/icked men are Taid to repent^ 
when the dread of God's wrath breaks in 
upon their confciences, and fills them with 
the terrific apprehenfion of their guilt, dan- 
ger and mifery- 

8. Convi6\ion of every Innd, whether 
legal or evangelical^ effectual or inejfectu- 
dl, is wrought by the Spirit of God^ who 
convinces the world of sin.^ 

* John xvi. 8. 



110 KNOX^s ESSAYS. 

9. The Spirit ufcs various instruments 
and means in awakening the foul to a dif- 
treffing light and ienfe of fm, fuch as read- 
ing and hearing the word ; affli6live provi-^ 
dences, dreams^, public and private remon- 
ftrances, reproofs and admonitions, or fe- 
rious refle6lions excited" by fome of thefe* 

10. The word of God works remorfe in 
the hcarts.of fmners by difcovering to them 
4he purity of the divine nature, the extent 
of the divine law, the evil and danger of fin, 
aijd by leading the finner to confipare his 
own temper and aftions with the law of 
God ; while the Spirit enlightens the un- 
derilanding, and fets home thefe things on 
the confcience ;^ and this is called a law 
work. 

11. Repentance unto Vife^ or evangelical 
repentance, is wrought by the iai^ and gos- 
pel in conjun6lion, a6ling under the influ- 
ence and energy of the holy Spirit. The 
law is made to fhew the foul its guilt and 
danger, while the ^t?^/?^?/ points out a re- 
medy : The /<^w wounds ; the ^^^/?^/ heals; 
The law is made to enter, that fin may 
abound and appear exceeding finful ; the 
gospel ITicws how grace much more abounds 
through Jcfus Chrift.f 

12. A mere legal repentance may be, 
and often is inefte6lual, as in the cafes of 

* Jer. xxxi. 1 9. Rom. vii. 12. Ads ii. 37. 2 Cor, vii. lo* 
t Rom. Vo 20. 



KKOX^s ESSAYS. Ill 

Pharaoh^ Judas, and others ; yet it is of- 
ten preparatory to, and iffues in an evan- 
gelical repent ame."^ 

13, Falie and true, or efFe6lual and inef- 
fectual repentance are beft diftinguifhed by 
their concomitant circumftances and effects; 
as, (1.) A mere legal repentance, is a ter- 
ror of conscience^ arifing from a sense of 
guilt and danger, which often confifts with 
the love of fm, and a hatred of hoiinefs : 
But the real gofpel penitent truly hates and 
abhors fm, and himfelf becaufe of it . f (2. ) 
The true penitent forfakes fm and flees 
fVom it, not chiefly as it is damning, but as 
it is contrary to the nature and voill of 
God, and a vile abufe of gofpel grace ; and 
he turns from it to GOD, with a full pur« 
pofe of, and hearty endeavors after new 
obedience. J (5e) True repentance is ever 
accompanied with hope of mercy ; with an^ 
apprehenfionof the mercy of GOD in Ghrift^ 
and atruft in this mercy. II 

14, It is vile and unwaiTantable pre- 
fumption in fmners to hope for pardon or 
mercy without repentance- 

15, Repentance is fadly miftaken by 
thofe, w^ho imagine that it confifts in being 
forry or troubled for fm, while they ft ill 
continue to commit it. 

* A(5>s ii, &fc. 37, xvi. 27. 34. 

f Pra'= cxix. T04- Jobxiii. 6. J«r. ii. 34,35. iii, 

25, Ezek. xxxvifl 32. 
t Hof. xiv. 8. Acts xi. 23. Luke x^. 18, 20^ 
\] a Ccr. vii. IC5 ir. 



in KNOX^3 E SS A Ya 

16. Let not diftrefled mourning peni^^ 
tents defpair of coD's mercy, which is 
particularly promifed to fuch, throughout 
the whole fcriptures.^ 

L7. As w^e daily fm, repentance is our 
daily duty : No perfon in this world will, 
ever be above the exercife of this grace, or 
above the need of pardon. 

E S S A Y XIL 

0/ Sanctification. 

"'^O sanctify is to make koly^ and to-^ 
be sanctified^ is to he made holy ; fo- 
that sanctification and holiness^ are, for the 
moil partjfynonymous terms. Sometimes, 
indeed, to fanClify, fignlfies, to set apart a 
person for the service of Q^oTi ;| which has 
a near relation to the former fenfe. 

2, Sanftification, as we are here to con- 
fider it, is a being really and heartily de- 
voted to God through Christ : It is the 
health, beauty and vigor of the foul, where- 
by all its faculties being renewed, are ena- 
bled to turn from sin to Gon, and to exert 
and exercife thofe graces by which the 
fanSlified perfon walks before God in right- 
eoufnefs and holinefs all the days of his 

* Mattb. xi. zS. Pfal. li. 17- xxxiv. 18,- Ifa, IvjL 

15. Ifa. Ixvi. a. 
t^/Johnxvii, 19. Exod. xxviii. 4it 



KNOX^s ESSAYS. 113 

life, until grace is perfe6led in glory. In 
this fenfe all chriilians are called to be 
saints J or to be fanftified ; however the 
devil, aided by human blindnefs and ftupi- 
dity, may have turned the term, saints ^^ 
into ridicule among men.^- 

3. Regeneration is an instantaneous 
work J or rather r7c^ of God's Spirit, giving 
B. new ^vA divi;ie principle of fpiritual life 
to the fouL Justification and adoption are 
acts of God's grace without iis^ whereby 
a relati'oe change paffes on our ilate : Bui 
sanctification is a continued progressive 
work of GoB^s Spirit within us,, influcnc* 
ing and co-operating with our endeavors^ 
from the moment of our regeneration, un=- 
til our dying day, and the complete per- 
fedlion of our holinefs, ■ 

4. Sanftification is begim in eonn)'ersion 
and perfecled in glory : and inchides in it 
the exercifes oi repentance^ and of all the 
graces and trirtues of the chriftian- life. 
''Tis a progreflive v/ork, begun, carried on., 
and perfecled by the holy Spirit of God in 
the human foul ; carryin,^ it on from light 
to light, fromilrengthto flrengthvand from 
one deorree of hoilneis to another, *till at 
length it appears perfe6l before God in 
Zion. 

5. The two principal branches of fan6li- 
■fication,.and which comprehend all thereft^ 

* Rom. i. 7, kc. 

L 2 



114 KNOX'S E SSA YS. 

are mortification and vii)ification ; or, as- 
the fcriptures exprefs it, a dying daily tO: 
sin^ and liijing tmto rigbteonsness."^ 

6. Dying unto sin^ or mortification y 
implies in it our utmoft endeavors to guard 
againft the prevailing power of fm, and to 
extirpate or root it out of our fouls, by all 
gofpel methods, and by all the inftrumental 
means of religion which God hath appoint- 
ed for that purpofe. And this duty feems 
to imply in it the following things : ( L ) 
Hearty endeavors to keep up a conftant^ 
lively, believing fenfe and apprehenfion of 
the evil nature and defert of fin, both as 
defiling and conde7nning,-^{2,) Conftant 
watchfulnefs as'ainil the outbreak in sr3 of 
corrupt nature ; with frequent careful ex- 
aminations whether fin is gaining or lofing 
ground in our fouls.— (3.) Conftant appli-^ 
cation to God in Chriil, and in the ufc o£ 
the means and ordinances of .grace, for help 
againft the power and love of fm : — And 
this^r^/, by faith in the propitiation and 
merit of Chrift for juftification, and a fenfe 
of pardon — and secondly by faith or truft 
in the promifes, and more direftly, m 
Ghrift himfelf, for powder and ftrength ta 
conquer every luft. 

7. Vivification, or a living unto God, 
or unto righteousness^ as a diftinft branch 
of holinefs or fandification, confits proper^ 

^ Rom. VI, 11,-19, 



4 



K N O X's ESSAYS, H5t 

ly-in obtaining, cultivating, and improving, 
in all the virtues and graces of the chriftian 
life upon gofpel motives and principles. 
In order to this, our natures muft be t:hang- 
ed by regeneration ; our religious aftion^; 
muft be, performed according to the rule 
of God's word ; in obedience to his divine 
authority ; in faith ; to the glory of . Go d 
as th^ir chief end, and with a humble ftead- 
faft reliance on Chrift both for assistance 
and acceptance :- — And this courfe muft be 
habitual and persevering ; or, as the fcrip- 
tures beautifully exprefs it,- — a "walking 
with Gob. 

8. We muft a6i in religion on the fol- 
lowing motives, m order to the advance- 
ment and' perfettion of ourfancliiication :-- 
(i.) We muft have the example of Chrift. 
habitually in our view as. the pattern and 
model of our temper and behavior.^ — (2. ) ' 
The love of Chrift difplayed in our redemp- 
tion, and the application of it in all its fteps 
fiiould conftrain us to love him : This is 
the moft powerfol inciucementto univerfal 
gofpel holinefs.j — (3.) Our relation to God 
as his children; our profeffed fubje6lion 
to his laws aiid government ; the glorious 
hope and inheritance fet before us, and the 
many great and precious promifes madd- 
unto us in the gofpel, are all of them fo 

* I Pet. ii. 21, FhiHp^ii. ^ 
t 2 Cor, V. 14. 



116 KNOX'S ESSAYS. 

ra2iX\y po%\) erf III mothes inducing and urg- 
ing us on to perfect holiness in his fear. ^ 
(4.) Our union to Chrift, and our bodies 
and fpirits being, in confequence, members 
of his myftical body, and temples of the ho- 
ly Ghoft, is a wonderful cogent motive^ 
both to mortification and vhification; and, 
to this purpofe the Apoftle moll beautifully 
and forcibly ufes it, 1 Cor, vi, 15, — 20. 

ESSAY XIII. 

7^i?(? Nature (^;zr/ Blessed Effects q/ 
an Union xvith Christ. 

1. T TNION with a perfon or thing figni-^ 
^ fies such a connexion^ as, in fome 
fort, conftitutes sameness .or oneness ; to 
be united therefore to Chrift, implies, that 
the perfon fo united, is in feme fenfe, one 
with him. Chrift is in fome fenfe one "vjith 
him^ and he one ivith Christ. This is a 
great myftery, as the Apoftle tells us ; but 
it is a myftery plainly revealed and taught ^ 
in the fcriptures, and apon the right know- . 
ledge of ii depends our right conceptions 
of vital religion, and much of the comfort 
of every chriftian, 

2. This union is not essential^ like that 
of the three perfons in the Godhead ; nor 

* 2 Coft vii# I. 



1 



XNOX^^ ESSAYS. 117 

perfonal, like that of the divine and humaa 
natures of Chrift in the perfon of the Medi-^ 
ator ; — nor thirdly^ relative, chil or polit- 
ical^ like that which fubfifts between a king: 
and his fubjefts, or a mailer and his fer- 
vants or difciplcs : If this were the nature 
oithis union^ as fome chrillians underftandx 
it, then would it be no myftery as the Apos- 
tle reprefents it \P but the piaineft and moil, 
comprehenfible thing imaginable : For the 
weakefl underilanding can eafily underitand 
bow it is, that a king and his fubje6ls make 
one bctdy politic^ or a mailer and his fer vants 
one body damestic. But, 

3. It is a mystical xmion. It is ^ mys^ 
tery^ and therefore the modus or manner 
of it can admit of no clear and full illuilra-- 
r tion or explanation,, in the prefent imper- 
fe6liiate. It is however fhadowed forth, 
to us under many figures or metaphors^ 
which prove, that it is a very clofe and in- 
timate union, and fuch as transforms and 
allimulates the foul into the very temper^ 
likeness, and 5piriY of Chriil, and makes it, 
one with him^ in fome very^ important re- 
fpefls. It is compared to the union of a 
mine with its-branches ^'\ between a husband 
ftnd his wife ;\ the corner-stone or founda- 
^tion^ and the building ;\\ the head and mem^ 

* Eph. V. 32. 

f John XV. I, &:c. 

i Eph. V. 30. Fom, vii. 4. 

fi i.PeUii. ^, 



118 KNOX^s ESSAYS. 

bers of the fame natural body;^ the union 
of meat and drink with tbe body^ which 
they nourifh ;t and the union between God 
the Father and Chris t.^ Believers arc 
called tbe body of Christy and members ift' 
particular^ and are powerfully diffuaded 
from the fin of uncleannefs from this very 
confideration. In other fcriptures, believ- 
ers are reprefented as one Spirit witb 
Christ; Chrift is in them the hope of glory ^ 
and their life is hid with Chrift in God. 
St. Paul did not live, but Christ lived in 
kirn. Chrift and believers are reprefented 
as having one common interest ; one GO0 
and Father^ and one common inheritance 
as joint heirs. 11 

4. We are not to form any grofs concep- 
tions of this mvftical union betw^een Chrift 
and believers, as though it implied any 
physical mixture or confusion of the two 
beings thus united ; and yet thefe very ex- 
preffive metaphors prove, that this union 
mujj; be fomething exceeding close and in- 
timate^ fuchas make the foul truly a par- 
taker of the divine nature and image of 
Chrift ; as leavens, transforms an 1 assimu- 
lates it ; fueh by which the foul imbibes 
(if I may fo fpeak) the Spirit of Chrift ; de- 



* Eph. iv. 


M- 
















•j: John vi. 


56. 










w 






4' Joiin xv: 


i. 11. 
















fl I Cor. vi. 17. 


Gol 


. i» ' 


27— 


— >— . 


-ill, 3. 


Gal. 


ii. 


Macth. 


XXV. 


4©. 


John 


XX. 


^7- 


Koni* 


viii. 


n 



%0^ 



KNOX'S ESSAYS. 119 

rives ftrength, and vigor and nourifhment 
from him^ as its living head^ and as the 
branches do from the parent vine. Chrift 
dwells and abides in the believer by his 
Spirit, and the believer groivs up into him 
in dll things^ which is the head. '' As 
^' the branch cannot bear fruit of itfelf, ^x- 
'^ cept it abide in the vine; no more can we, 
^'except we abide in Chrift ; for without 
^* him, (or out of him, difunited from him) 
*' we can do nothing ;" bring forth no 
fruit unto righteoufnefs.^ 

5. This is a ^j&iri^z/(^/ union. ''They 
•' that are joined to the Lord, are one fpir- 
^' it ;" and this is true in two important 
Jenfes : (I.) They partake of the fame di- 
vine Spirit with their Lord and Mafter. 
Ilo hifn indeed God gives not the Spirit by 
meafure. In him it hath pleafed the Father 
that all fulnefs of the Spirit and his graces 
fliould dwell ; and, through this union, be- 
lievers derive from him fuch fupplies of 
this Spirit, and his graces, as they ftand in 
need of. It is the very fame Spirit which 
dwelleth in Chrift, as the head, which is 
difpenfed by him to the living members of 
his myftical body. All thefe members, 
whether in heaven or on earth, drink in the 
fame Spirit, from the fame never-failing 
fountain or repofitory, and are all united 



€20 KN OX'S ESS A Y^S- 

together in love by the fame Spirt. (2.) 
They have alio the same temper and dispo- 
sition ; the same mind in them which is 
alfo in Chrill Jefos. ^His intercft is their 
intereft ; and his will is their will. They 
have the fame aims, deiircs, averfions, de- 
lights ; the fame love of God, zeal for his 
glory, and charity and >affe6lion for his 
creatures and children. And hereby they 
know that Chritt abideth in them, by the 
Spirit which he hath given them : But 
thofe who have not thus iht Spirit and tem- 
per of Christy may be affured that they are 
none of his. 

6. This union of the foul to Chrift is 
formed hy faith. The holy Spirit works 
this faith in the foul, and draws it to Chrift.; 
and faith receives Chrift into the foul, and 
forms the bond of fpiritual union between 
them; fo thatlhencdforth the foul /?Vd'^ in 
Christy hy faith and lo'ue^ and Christ lives 
in the soul by die quickening, fan6:ifying 
and comforting influences of his holy Spir- 
it. Christy fays the Apoftle, dnvelleth in 
our hearts by faiths IVe dwell in him^ 
and he in us^ because he hath given us of 
his Spirit.^ 

7. The effefts of this union are many 
and exceeding precious : For, (1.) The 
moment our fouls are thus united to Chrift, 
we are in a justified state, in a ftate of 

* Eph. iii» 17. I Johniv. 13. i Cor.«ii. 13. 



KNOX'S E S3 AY^. - 121 

acceptance and reconciliation with God, 
and confequently can never come into con- 
demnation .^^ (2. ) Themoment of this uni- 
.on, is the moment of our spiritual regenc- 
ration : We then begin to bt partakers of 
n divine nature^ which, by virtue of this 
union, we receive from Chrift the head of 
divine influences. (3.) With the firft mo- 
ment of this union begins our eternal^ as 
well as our spiritual life : It is our birth 
to glory. (4.) Our progrefs in holinefs 
depends entirely on this union ; for fever- 
ed from Chrift, we can do nothing, (5.) 
Fellowfliip and communion widiGoDiS 
entirely the fruit and efFe6l of this union : 
For, we can have no fellowfhip with God, 
but in ^id through Chrift, (6.) Fellov/- 
fhip and coaimunion among Chriflians is 
begun and carried on by this union : For, 
they are all united unto .one another in 
.Christ and to God, through Christ ; and 
this communion is formed by their all par- 
taking the fame Spirit from Chrift the head, 
fey which as members, they are united to- 
gedier into one body. 

8. Let us never reft fatisfied, until this 
bleffed union is formed in our own fouls ; 
and until we know that it is., by the blefs- 
ed eifefts of it, purifying our hearts by 
faith, and enabling us to bring forth much 
fruit of holinefs.-— I had almoft forgot to 

* Rom. viii. i* 

U 



122 KNOX'S ESSAYS. 

add, under the foregoing particular, That LI 
the perfeverance of the faints in grace, is ^ 
the bleffed effeft of this union ; and that 
this union, is the Itrongeft argument to 
prove it. 

ESSAY XlVe 

Of the Final Perseverance of the 
Saints. 



i. AS every bleffing is valuabk in pro= 
-^^ portion to its certainty and dura- 
tion^ fo the final perfeverance of the faints 
in holinefs, if it be true, muft be a very 
comfortable do61:rineo 

2, This do£trine is neceiTarily denied by 
all thofe who imagine they can put them- 
fclves into a ftate of grace, and put them- 
felves out of it, at pleafure ; and indeed 
by many who acknowledge the necelfity of 
fupernatural and efficacious influences af 
the Spirit in converfion, and yet fuppofe 
this gr^ce .admissible by the converted fin- 
ncr, who, by his abufe of his natural liber- 
ty, may totally 2iXidJinally fall from grace* 

3, When wefpeak of a {inntr^s perse'Der-' 
ing in grace^ or falling fromgrace^we mean 
true grace^ orareaHvork cTf regenerating 
grace in the foul : For, wc make no doubt, 
that many who have feemed to have had 
grace, in a judgment of charity, have 
fallen from that grace which they only 






K N O X's ESSAYS. 123 

■seemed to have, but had not in reality. We 

: have obferved before, that a very fpecious 

religious charaiSler is often formed on the 

. principles of self-lcoe^ hcnor^ fame^ repu-^ 
tat ion 2(Xidifear or the terrors of confcience^ 
from a fight and fenfe of guilt and demerit, 
which, although it is exceeding hollow^ de^ 
fective and imperfect y yet often impofcs 
not only on a credulous world, butalfo up- 
on the perfons who fuftain it. None but 
God certainly and infallibly knows whether 

. pcrfonis have true grace or not. Hypocrites 
often make as fair a profeffion as real 
Chrllians ; and when fuch fall in a courfe 
of grofs fins, v/e are not raflily to conclude 
that men may fall from grace^ as it is im- 
poiFible for us to know whether fuch wer© 
ever truly and really gracious. 

i. 4. It is no objection againll this doflrine, 

^ that fome truly gracious perfons have fal- 
len into very grofs fms ; yea, into courfes 
offm, and thereby difnoriored Chrifi, and 
their profeiTion of his religion. Tlie ques- 
tion is, whether trul}" gracious perfons can 
ever totally and finally lofe the principle 
of grace ; u'i?c?//y apoilatize from God, 
and fail into reprobacy and condenniation ? 
5, Some have imagined, that the faints 
may fall totally from grace, but not finally ; 
a5 in the i'jfeances of Dai)id2i\\A Solomon : 
iMit. though this Vv ould folve manv diffi- 
culties, yet it. does not feem to be the fcrip* 
tuVe do6lrine 



124 KNOX'S ESSAYS 

6. If what we Rave faid of con^version be 
true, it feems by no means probable, that 
GOD fhould regenerate men, and give them' 
his Spirit, and wholly change their natures, 
and put his image on their fouls, and yet, 
that either t/jej tibSmsehes^ or the devit^ 
fliould be allowed to deftroy and undo this 
glorious work, and wholly raze and blot 
out that image of his, which was engraved 
by his Spirit on their hearts ! 

7. If GoD^ by an aft of allonifliing grace 
justifies^ us when ungodly ; if he alfo takes 
us out of the devil^s family by adoption ^2inA 
gives us the fpiritand temper of fons, where* 
by wearedifpofed and enabled to cry, Abba^ 
Father^ and to render a filiaF and dutiful 
obedience : Can we fuppofe him fo capri- 
cious (with reverence be it^fpoken !) as 
to change his own free afts ; recal his gifts 
and favors ; condemn us again and caft us- 
back to the family of the devil, from which 
he had but juft taken us by a miracle of 
mercy ; cfpecially \vhcn we are told that 
his gifts and calling are ^i^ithont repen^ 
tance."^ 

8. If the doftrine of our mv^/ia^/ union 
%mth Christy through faith and the indwel- 
ling influences of the Spirit,, be true; the* 
perfeverance ofthe faints in holinefs, muiV 
follow of confequence : For, can we fup- 
pole that the myftical body of Chrift can 

* Ffal. IxxKix. a8,— 3J. Rom. viii. 3a,— 39. 



K N O X's ESSAYS, 125 

be mangled or difniembered ? That his 
members may be cut off and made mem- 
bers of the devil ? Or that our bodies may 
be onexlay temples of the Holy Ghost y and 
the next synagogues of Satan. 

9. Is it not ibmething very iliocking and 
abfurd to reafon, to fuppofe, that the itates 
of men God -ward ihould be liable to hour- 
ly change ; one hour juftified perfons. the 
next under fentence of condemnation ; one 
hoi ir holy faints, the next profane repro- 
bates ;: one hour favorites of heaven, the 
next confederates vvith hell : The hour be- 
fore death in a ftate of falvation, angels 
ready to guard and convey them to bills ^ 
an hour hence, the prey of devils, and con- 
veyed by them to everlaftinsr torments ! 

10. We do not fay that thefaints ^re in-- 
fallible by any povi-er of ftanding in them»- 
felves ; or that divine grace is a thing, 
which, in its own nature cannot be loft* 
We believe, that if believers Vvcre left to 
themfelves, they would fall from grace eve- 
ry hour. Bat we found this doclrine 
wholly on the povver and promife of God ; 
firmly believing, on the authority of his in- 
lahible word, '' That his gifts and calling 
'' are without repentance ; and that all 
'^ who are begotten again to a lively hope, 
*' thro' the reiurreftion of Jefus Chriil from 
*' the dead, to an inheritance, incorrupti- 
^* ble, undefiled, and that fadeth not away, 

m2 



126 KNOX'S ESSAYS. 

«' referved in the heavens for them, shall 

" BE KEPT BY THE POWER OF GoD, 

"thro' faith unto salvation, ready 
" to be revealed m the laft times."* 

11. Fortlie clear and feperabmidantfcrip- 
ture evidence of this do6trine, read with 
attention the fcriptm^es referred to belov/> 
in the margin, t 

12. The fcripture inttances-or examples- 
alledged againll this do61rine are either, ( 1. ) 
Oi hypocritical professors, op mere tempo- 
rary bdie%ers, falling froman outward pre- 
feffion of religion, which we believe to be: 
averypoffible and common cafe. Or, (2.) 
Of the casual mA temporary defeaionsand 
falls of true faints, which we readily grant 
to be too frequent a cafe. Or, (3.) Ofi 
conditional threatenmgs madeto truefamts, 
as a means of,and excitement to their perie- 
veranee. And all thefe fcripture mftances 
which are commonly objeacd to this, doc- 
trine, may, without ftraining them, be re- 
duced to one or other of thefe claffes. 

13. The principal objeaions alledged 
affainft thisdoarine,from thenatureand ten^ 
dency of it, is, (1.) That it minillers to car- 
nal confidence and fecurity, and tends to 



• I Pet. 1. 3>— 6- 
..,„.,-- ,„ yi, 50, 40 xvii. li. i John '}•* 

^^. Phil. i. 6. Hcb. vi. 17, 18. Jade ). Pfdl. xxu. 30 
\L lir. 10. jer. xxxi. 33, U- Joi" *v". 9- 



KNOX'S ESSAYS* IW. 

binder that watchfalnefs ami circumfpcai- 
on that holy fear andtrerabling with which-, 
it becomes fuch guilty, imperfea creatures- 
as we are, to work out our Iklvation : But, 
the very beft of men, can have no ground* 
ofconfidence^Xav-e intheftrength and pro- 
mifeofGoD.- We know alfo, that if we 
live notholily, watchfully and circumfpetl- 
ly we have no true gcaca Thefe are the 
oiily certain and infallible figns and marks 
of true grace, and where thefe are wantmg, 
it would be the moft irrational and abfurd- 
prefumption, to be confident ofperfevering 
in a grace which we ha-.'e not, (2.) It is 
ob^eaed, that thiS (loatiae renders admo- 
nitions and reproofs, vain and needlefs. 
But thefe are the very appointed means ot 
our ftanding,and to prevent our apoftacy and. 
ruin. We can have nocertainty of perfe-- 
verance, but what arifes from our certainty 
of the truth of grace, and this can be only 
afcertamed by a ready and cheerful compli- 
ance with every gofpel metive to univerfal> 

lioiinefs. 

14. Few Chrillians ran or ought to take* 
any comfort from the application of this 
'doarine to themfelves. None have any 
right to do fo, but fuch as have the clearelh 
and moft fatisfving evidences of the truth of 
o:race iiv themftlves-. And how few reai . 
chriftians, comparatively fpeaking,have ac- • 
tually attained tathia fatisfying eyidence-of- 



1 



128 K N O X's ESSAYS. 

the truth of grace, from which they may 
take the comfort of the do6lrine of perfe- 
verance ? 

15. Let it therefore be our firft and prin- 
cipal care, to have true grace; let it be our 
next to know that v/e have it, to make our 
aalling and ele6\ion fure and certain to our- 
felves ; and then let us freely rejoice in 
the imrautability of the divine love ; — ^that 
his gifts and calling are v/ithout repen- 1 
tanee ; that where he has once begun a 
good work, he will carry it on to the day 
of Chrift Jefas, and that neither earth nor 
heli, (liall be able to pluck us out of his 
hand, or out of his Fadier's hand. Amen. 

ESSAY XV. 

1. i^^ONSCIENCE is a comparing of 
^ - our moral a6\ions with their rule, 

and a praftical iud^cinp; of them bv this 
rule ; the refult of which is, that we either 
acquit or ^c^/jn'^m;? ourfelves, according^ to 
this evidence. When w^e acquit ourfelves 
upon this praftical judgm.ent, then hare wc 
peace of conscience. 

2. Peace of confcience is the fruit and 
effect of s an ctif. cation : For, it is impoffi- 
ble that an unflm6liiied* im})enitent, grace- 
lefs perfon, can, upon true evidence, ac- 



K N O X's^ ESSAY S. 129 

qnit himfelf at tlie bar of his own con- 
feience ; or, in other words, enjoy true 
peace of confcience. 

3. In order to true peace of confcience, 
if is not enough that th^ matter of our ac- 
tions be conformable to the law of God : 
We muft alfo be confcious that they are 
done from right motives and for right ends; 
in obedience to the authority of God, with 
a view to his glory and the good of our fel- 
low creatures, or for our own fpiritual ben- 
efit. 

4. It is one thing to be able to acquit our- 
[qIycs of some particular crime MMy laid 
to our charge by men, which a very wick- 
ed perfon may be able to do ; and quite 
ao.ther thing to be able to acquit our- 
felves, in our general conduct^ in the fight of 
God. In order to this peace^ we muft la? 
bor to maintain the teftimony of a good 
confcience, both towards God and towards 
men ; or as the Apoftle elfewhere expi^efs- 
es it, we muft hw^e U'^ed i7i alt good con- 
science.^ 

5. A good, quiet and peaceable con- 
Science is one of the greateft bleifmgs upon 
earth; one of the richeil and pioft invalu- 
able privileges of the fanftined ; can be 
only obtained in the Vvay of circumipefil 
holinefs, and fliould be purfued with the 
utraoft aiSduity by every Ghriftian, Eoth< 

* A(^3 xxiii. ii-r — — — X'xiV,-i6, 



130 KNOX'S ESSAYS. 

the nature of it, and an earneft rcfolution 
to purfue it, are well expreffed in thefe 
words of Job: My heart shall not re- 
proach me^ so long as I live."^ 

6. Two things are particularly neceffary 
to peace of confcience : Firsts That our 
sins are pardoned^ through faith in the Re- 
deemer's blood : For, where guilt re- 
mains, there can be no ground for peace, 
and where afenfe of guilt remains, no peace 
can aftually take placCcf Secondly^ A holy 
life : For, there is no peace ^ saith my GoDy 
to the wicked. X 

7. Th^pure and ramshing^lt^Snrts^ the 
solid joys and extatic delights of a peacea- 
ble confcience, arc beautifully expreffed by 
the Apoftle ;i! ^^ For this is our rejoicing, 
*' even the tsftimonY of our confcience, that 
*' in fimplicity and godly ilncerity, not with 
^^flefniy wifdom, but by the grace of God 
^* we have had our conyeifation in the 
'^^ world." And again ;i Therefore, be- 
^' ing juftifiedby faith, we have peace with 
" God, through our Lord Jefus Chrift, and 
^'rejoice in hope of the glory of; God. 
^^ We glory in tribulations alfo ; knowing 
^^ that tribulation worketh patience ; and 

* Job xxvii. 6. Read alfe, I John iii. 19, — 21. i Tim. 

i. 5. I Pet. iii. 19. I Tim. iii. 9. 
f Heb. ix, ii>— 14 — — — X. 22* 
•^ Ifa, Ivii. ai, 
11 2 Cor. i. \%. 
T[.P*ora. V. u — -^. 



KN OX'S ESSAYS. 131 

^' patience, experience ; and experience^ 
^' hope ;and hope maketh not afhamed, be- 
^' caufethe love of God is Hied abroad in our 
^' hearts by the Holy Goft, which is given 
^' unto us/' 

8. The horrors of an e'oU^giiiity condemn 
nmg confcience are, beyond compare, the 
<moll fliocking niiferies of this life ; and 
too certain preludes of that worm which 
dieth not, and that fire which is not quench- 
ed. Confcience is a lion, which will one 
day or other, rife up and tear to pieces, 
with refiftlefs fury, the impenitent fmner^ 
We have fome inftrufilive and alarming in- 
ftances of thefe horrors of a guilty and a- 
wakened confcience, in the c?tfes of Cain^ 
Judas and Francis Spira. 

9, The dangerous and deftri|6live coun- 
terfit oi peace of conscience^ is security or ^ 
false and in-grounded ^e^ct of mind, in a 
wilful courfe of fm. This arifes either 
fromfalfe and unworthy notions of God's 
perfections, or from a long cullom of fin- 
ning againft light, whereby the confcience 
becomes as it were seared a.nd past feel- 
ing :^ But a piercing light will one day or 
other, difcover this cheat to the finner, and 
fill his foul with an anguifh which he fnall 
neither be able to fupport nor divert. 

10- Let us labor to obtain an enlighten" 

P Epb» iv. 1 8, 19, 



132 ^<:NOX's E'S'SAYS. .^^ 

ed^ voell informed confcience, that we may 
iieithqr, on the one hand, become the dupes 
jof fuperftitious fears, groiindiefs panics, 
and imaginary terrors, for aftions in which 
there is really no guilt ; nor, on the other, 
like Saint Paul, bring guilt upon ourfelves. 
hy ^xrijxg ignor Cindy tkroiigh unbelief.^ 

11.. I^et us pray and labor for ^ tender^ 
sensible^ faithful confcience ; left we be 
given over to the dreadful foul-deftroying 
judgment of ^/i)^/rf/2^^^ of mind B.nd bard nes^ 
.of heart, 

EBSAY XVI 
OfloY in theYioi^Y GpiosTo 

1. TOY in the Holy Ghoft, is a joy pro- 
^ eeeding not mer-ety froip the tefti- 

Biony of a good confcience ; but alio from 
the cheering influences of ih^ holy Spirit, 
the comforter, bearing witnefs with the 
comfortable teftimony of our own fpirits, 
ftiining upon the w^ork of grace in our fouls, 
and marking it vifible to ourfelves j the 
confequence of which is, that we are filled 
wifli joy unfpeakabie and full of glory. 

2. It is a dire^ fruit of the Spirit, not on- 
ly as sanctifying^ but as comforting ;f It 
Is the love of God fhcd abroad in pur 

* 1 Tim. r. 13, 
t Gal, V. la. 



I 



KNOX'S ESSAYS. 133 

'hearts, by the Holy Ghoft which is given 
unto us.^ 

•^3. This alfo is a privilege only of the 
saiictified : For* although the Holy Ghoft 
operates on the hearts of the wicked, as a 
fenewer a.iidsa?2Cti/ier ; yet he vifits none 
as a comforter^ fiiedding abroad the love of 
God in dieir hearts, except fuch as are in 
a ftate oi pardon and reconciliation widi 
God, and as are actually holy. 

4. If we would experience and enjoy with- 
in us, that fpiritual kingdom of God, wdiieh 
confifts in righteousness^ and peace^ and 
*joy in the Holy Ghost ;-[ we muft, by a vir- 
tuous^ watch/ul ^nd circumspect life, have 
our fouls always prepared and adorned, as 
fit temples for the relidence of the Holy 
Ghoft : For, this joy does not feem to be 
elTential to a fan 6lified ftate ; but feems 
rather to depend much on the manner in 
which we improve our talents, and enter^ 
tain and chcrifh the motions and operati- 
ons of the holy Spirit on our minds. It 
may be alfo, in many cafes, a peculiar and 
fovereign favor conferred by God on fome 
believers, who may beft improve it to his 
glory, and the comfort and edification of 
others, on certain important occafions and 
emergencies. 

5. As, therefore, w^e would expect this 
divine privilege, and tafte this pure and 

* Rom. V. 4, 

f Rom, xir. 17. h 



tS# JKNOX's ESSAYS. 

laeaveiily joy, let us be folicltouily watch™ 
ful over every movement of our hearts and 
afFe6iions, and labor after.the utmoft purity 
of fouL 

6. Many poor chriftians are fo far from * 
.enjoying thele luxuries of religion^ that 
through fome peculiar infelicity of conftl- 4 | 
tutioH or external circumftances, or from 
fome other caufe known only to<joD, they 
walk continually in darknefs and fee no 
light : Let not fuch, however, be over 
.anuch diftreffed, provided they are but ena- 
bled to trust in the Lord, and stay theru^ 
^ehes upon their God.^' 

ESSAY XVIL 

Whether Christians may he fully assur- 
ed (?/ God's eternal IjOv E^in this Life i 

1* 13 Y a full assurance of Goxi^^ love^ w^e 

-L^ mean, > Such a firm and well ground- 

' ed perfuafion of his love to us, of the 

* truth of grace in us, and of the certainty 

* of futu-re glory and happinefs, as excludes 

* all doubts and fears, and as aflfords juft 
^ ground of joy and triumph/ The Apos- 
tle terms it, The full assurance of hope. '\ 

2. We do not fuppofe that every believ^ 
er attains to this privilege ; for, we do not 

P Ifa, I. 10 
•f Heb. vi, lie. 



KNOX'^ ESS-AYS; 13^ 

fuppofe that affurant:c is of the essence of 
faith. To belie'oe and trust in Chrift, is 
^72^ things 2ind to ht persuaded ^nd assured 
that we do believe andtruft in him, agree- 
able to the gofpel command is another and 
a 'aery different thing: The^r^/ is a direct ^^ 
the second ^LX^^t^ a£l of faith : By the^r^^ 
we are actually in the way of falvation ;- 
by the second \n^ know and are comfortably 
affyred that v;e are fo ; and ik\^ first may- 
be and often is^ without the fecond.^ 

3. This comfortable affurance of God's 
eternal love is not, in its own nature per- 
manent ; but may be, and often is lost for 
a. time^ either through falls and mifcar« 
rkiges,. or aaunwatchfurandune'ircumfpeft 
life, or for other reafons and purpofes known 
only to God. Nay, it may be doubted^ 
whether any chriftian ever enjoyed this 
privilegeuninterruptecliy for manyyears, or 
even months together. Nor indeed is it 
neceifary, as it is not efTential to falvation. 
It is necelTary to our falvation, that we 
lliould alwavs truft in God ; but it is not 
equally necellary, that we fnould always 
k^iow that we dofo,^ 

4. God may have wife and gracious 
reafons for withholding this comfortable 
aiTurance vv holly from fome chriftians, and 
for interrupting it often in others ; namely, 
to humble and preferve them from fpiritual 



136 KNOX^s ESSAYS. 

pride ; to chaftifc them for careleffnefs and 
unwatchfuinefs, and to exercife them in the 
graces of godly forrow, repentance, pa- 
tience, dependance^ and a painful diligence 
in the work of reli2:ion. 

5. Chriftians may alfo forfeit this com«. 
fortable affurance, by their mifcarriages 
arid indifcretions ; by grieving the holy 
Spirit and refilling his motions and impul- 
fes, and by neglefting the duties of medi- 
tation, felf-examination, prayer, and the 
other inftrumental ordinances of Gon's 
appointment. 

6. But this affurance is a privilege cer- 
tainly attainable by chriftians, becaufe it 
hB.'^h^tn actually attained hy nvmibers of 
God's people. It appears that Job^'^- Da- 
\nd,\ St. Paul and all the other Apoftles 
luid this comfortable affurance. J, 

?• It was one principal defign of v/riting 
the fcriptures, that we might come ^o this 
comfortable affurance, and we are repeat- 
edly exhorted and commanded to feek for 
it and obtain it, which proves that it is at- 
tainable. II 

8. There are numberlefs conditional 
promifes of falvation laid down in fcripture, . 

* Job xix. 23, — 27* 

f 2 Sam. xxiii. 5. and his pfalms pafifeii. 

I 2 Tim. i. 12. iv. 7, 8» 2 Cor. iv. 17. v. 1,6, 

7, 8. Phil. i. 19,— a3. I John iii. 2,3, ^c. 

II John XX. 3 u I John i. 4— v. 13. 2 Cor. xiii. 5. 
Gal. vi, 3, 4, &c. 



KNOX'S ESSAYS. IS"^ 

the conditions whereof, if we can be per« 
iuaded that we have been enabled to fulfil 
them, we may be equally affured o{ eternal 
life^ and that we are in a state of sahation. 
For inftance ; he that belie^:eth^ xepenteth^ 
isco72verted and born of Go\y\ shall be sail- 
ed. ^' This is die record,-, that Gob hath 
"^ given unto us eternal life, and this life is 
'* in his Son : He that hath the Son, hath 
^^ life ; and he that batli not the Son, hath 
^' not life ; but the wrath of God abidetK 
^^ on him.'^ If, therefore, I have obtained 
^ rational affurance, that I h^\t believed^ or 
received the Son of Gob by faith / that I-^ 
have repentedycll^d B.m truly regenerated' 
and born again of the Spirit y I am equally 
aiTured of eternal life^- 

9. The fcriptures^ abound with marks 
and characters of true believers and real 
converts. E. g.- ^^This is the love of- 
*' GOD5 that ye keep* his commandments. 
"-' We know that we have palTed fi'om death 
'-' unto life, becaufe we love the brethren*- 
^^ The fruits of the Spirit are love,' joy, 
'^ peace, &c. and they that are Chrift's, 
•'have crucified the fiefli, with its lulls. 
^' There is, therefore, now no condemna- 
'•' tion to them that are in CHrift Jefijis, who 
*^ walk not after the flefli, but after the 
^^ Spirito To be fpiritualiy minded is life 
** and peace,' As man)f as are led by the^- 
*^ Spirit of GOD; they are the Sons of GOD*- 



^■^ 



138 KNOX'S ESSAYS. 






Every man, who hath this hope in him^ 
' felf, purifyeth himfelf, as GOD is pure, 
&c," NoM% if we are rationally and up- 
on good grounds perfuaded that we have 
^ Ihele marks and chara6ters, v/e may be 
equally affured of fpiritual life in poffeifion, . 
and eternal life in reverfion. 

10. The witnefs of the Spirit may alfo 
concur with and fliine upon this evidence, 
and give us an irrefiftible perfuafion, that 
this is indeed our happy cafci^ 

11. The following things feem neceflary 
to this affurance : (1.) There muft he pro- 
fnises of life and falvation revealed, as ob- 
jects of our faith.— (2.) There muft be 

marks and characters revevAtdy as a rule 
whereby we may examine and try ourfelves, 
and know our ftate.— (3.) Thefe marks 
and eviden'tes of grace muft be disco'veredj | 
in an ordinary way, by frequent, diligent, 
and impartial self'examinationy which is 
.-the only rational expedient on our part to 
come at seIf-knowlecIge>— (4.) It is neces- 
fary, that we fhould discern in otirsehes 
thefe marks and evidences, to which the 
promifes of falvation are made : And, (5.) 
In order to remove all doubt and uncertain- 
ty, it feems neceffary, in moft cafes, that 
the Spirit fhould fhine upon his own work, 
and give his concurring testimony ; and 
for this we fhould earneftly pray, while wee 
examine. 

* Eom. V. s^^j,— ~viil. i5;^«7« 



KNOX'S ESSAYS. 139 

12. There is 2in extraordinary witness 
of the Spirit^ which feems dillmft from 
this, and which is much more rare and un- 
common ; wherein, without any feif-ex- 
amination, refiefting or reafoning, the Spi- 
rit of GOD immediately shines on the soul^ 
wdth fuch an irrefiftible and overpowering 
light, and with fuch fenfible firft-fruits of 
heavenly glory ^ as puts the perfDns thus 
highly favored, infinitely aboi-e all doubt 
of the fafety of their ftaie. This often hap^ 
pens to eminently holy mcU^ upon the near 
approach of death. 

13. The verv loweft deeree of this as=. 
furance is not to be expefted without true 
faith ^ and a. confcientious regard to GODs 
commandmerits, accompanied with felf-ex- 
amination, and careful, ferious reflexions 
on our temper, frame and a.6tions, compar- 
ed with the word of goH- 

14. It is the duty of every chriftian, to 
labor to obtain this comfortable affurance 
of the fafety and happinefs of his ft ate, for 
the following- reafons : (1.) Without it he 
can have no rational hope, or joy in the Ho- 
ly Ghoft. (2.) He cannot, with truth and 
fmcerity, bear an honorable teftimony to re» 
ligion, or encourage and comfort others 
from his own experience^ (3.) He cannot: 
praife GOD or rejoice in him, as he ought i 
Bor be fo cheerful in his fervice, or fo ex» 
emplary in his own life^ as he other wild ~ 



14a KNOX^s ESSAYS- ; 

might. (4. ) His death cannot be honora- 
ble tochriftianity, nor edifying to faints or 
linners ; as he muft go down to the grave, 
in a ftate of doubt and hefitancy . 

15. To obtain this comfortable affur- 
ance, is, for ordinary, a work which re- 
quires much labor, diligence and perfever- 
ance ; but when obtained, it will abun-- 
dantly recompence the labor of a wdlole^^jM 
lifetime, 

E S S A Y XVIII; 

57:?^ iMMORTALITr of //V SoiTL. 

1. ^T~^HE do6irine of the foul's immorta- 
-*- lityisof great importance in religion r 
For, if the foul perifhed with the body, self- 
denialj mortification^ and extreme suffer- 
ings in the caufe of virtue, would be ^^- 
.?i/r^ y-^— and the beft chriftians would, as 
the Apoftk fuggefts, , be of all men the^ 
moll miferable. 

2. By the foul's being immortal^ we da 
not mem that it is impoffible for- him who 
made it to .deftroy it ; . or that it is; in its- 
own nature, iramortal, independently on- 
God; but that it doth not perifh or di&' 
with, or like the body, nor can be. deftroyed 
by any creature ; but is appointed by God. 
for an endlefs exiftence, and iitt^ and qua- 
iiSed for this deathlefs cxiftence in its €wi^i 
iaature. ^ 



KN OX'S ESSAYS. 141 

3, Reafon does not airureiis,that thought 
and consciousness are inseparable and es- 
sential properties of human fouls: For 
aught we know, they may be, and exift 
without continued thought, conlcioufnefs 
and rcfleftion, though the contrary opinion 
is highly probable, and feems to be coun^ 
tenanced by fcripture. 

4. We know of but two kinds of fub- 
ftances in the univerfe, matter and spirit. 
And thefe w^€ conceive of as entirely dif-- 

* ferent and diftindl from one another. God, 
we are fure, \%2ipure spirit ; immaterial^ 
ivithout body or bodily parts : But we are 

^ not equally certain that created fpirits, ei- 
ther angels or human souls ^ are fpirits of 
the fame nature with Gon, or u^ holly im- 

r material. Though their being called spi- 
rits^ and being faid to be made after the 
image of God, and to be his offsprings is a 
strong presumption that they are immate- 
rialo ' 

'5. If it could be certainly proved that 
our fouls are wholly immaterial, as God is, 
it v/ould be a ftrong arg-ument in fovor of 
their immortality : Eecnufe, it w^ould hence 
follow, thditthty 2iri^ incapable of dissolu- 
tion ; that they could not perilh with the 

^ body, and that none but God could deftroy 
them. But we have abundant argum.ents 
to prove the souVs immortality ^ Isiying afide 
the coafideration of its being immateriaL 



142 KNOX^s ESSAYS. 

6. There is much the fame rcafon to be- 
lieve tticspirits of brutes to be immaterial^. 
as tht souls of men. Both are called spi- 
rits in the Icripture ; though it is faid, that 
the one goetb upwa/d at death, and the 
other dowunvards. And^it is as difficult to 
conceive how a merely material fubftance 
fliould perceive^ reason^ remember^ com- 
pare^ /t?=Z)e and hate in ^ beast ^ more than 
in a man.- Yet there are not the fame 
rcafons to believe the immortality of the 
fpirits of beafts, as of the fouls of men. 

7. The ftrongeft and moil conclufive ar- 
guments for the imraortality of human^ 
souls ^ are of a moral nature^ and do not 
arife from thv^ir being immateriul: For, 
although we Enow eur bodies to be ma- 
terial, yet we have fufficient reafon to be- 
lieve, that they fhall be raifed from the 
dead, and rendered immortal in a future 
ftate. And if vv^e have reafon to believe 
this of our mortal bodies, why may we 
not believe the fame of our fouls, even 
fuppofmg them to be material. - 

8. There is a great apparent refem^ 
blance between riien and, brutes in many 
refpefits, both living and dying. They 
feem to have much the flime natural per^ 
ceptions of pleafure and pain. All the 
brute creation feem to have fome portion 
of reafon, fore-thought, contrivance and 
memorv. So that it is hard to concei\e 



3^N O X's ESS AYS. 143 

an effential ditFerence between the foula 
of men and the i'pirits of bealls ; only, 
that the former appear tt) be a more perfe6l 
kind of fpirits. Yet there art m^ny great 
and essential differences between men 
and beafts, which lay a foundation for 
believing the foub of men to be immoV' 
tal^ whereas the fpirits of beafts may be 
mortal and perishable at their death. 

9. The fouls of men have plainly a ca^ 
paciiy for virtue and religion. It is evi- 
dent that they have a conscience^ a mora/l 
sense and Jeding^ a di^oine la^co written 
upon them ; that they have hopes and 
fears, relating to invilible powders, and a 
future and invifible ftate. They have 
naturally hope ^n^ joy^ when they are 
confeious of having acled up to the moral 
law Qf their nature ; and fears and fore- 
bodings of punifliment^ when they grofsly 
violate the laws of their own minds. In 
other words ; it appears, that thay are 
moral agents^ accountable creatures^ under 
law to God ; and that they know they are 
refponfible to him for their moral aftions. 
But there is not the Jeaft evidence or ap- 
pearance of this among the brute creation* 
Now if God has implanted this law^ this 
moral sense j these hopes and fears in hu- 
man fouls, as the law of their nature ; is it 
to be thought, that they are vain and 
falfc, and have no real ob]e6ls I 



I 



144 K N O X's ESSAYS. 

10. The fpirits of brutes do ,xfeC feem 
capable of improvement : Whatever they 
know and do feems to be by instinct. The 
bird builds her neft as ingeniouslv the 
f.rst year^ without any inftructionj^fe flic 
does after the experience of ten years ; 
and knows her food, her enemies and re- 
fources as well. But the foul of man is 
capable of daily improvement, not only 
in virtue^ but in the knowledge oj arts 
and sciences. Is it not likely then, that 
human souls are made for nohle ends^ and 
for higher enjoyments^ even for an im- 
mortal^ e^er impron^ing duration ? S| 

11. The generality of men of all na- w 
tions, even the moil ignorant and barba* 
rous, have believed the immortality of 
the foul, and this univerfal belief, muftbe^ 
fuppofed founded on some ab^ioiis princi- | 
ples^ level to the capacity of all, which \ 
is a ftrong prefumptioif %iat it is true and 

founded in nature. _ 

12. Men in general have a strong de- 
sire^ and a fond hope of immortality ; 
and the more virtuous and holy they are, 
the more earneft is this hope and defire 
of immortality : But would a good God 
provide gratifications for all the natural 
defires of the. loweft order of creatures^ 
and leave this nobleft appetite in man un- 
gratified ?— or would he infpire the holi- 
i^st dLXiCi.best of mm mihpantingSj breath- 



KNOX'S ESSAYS. 143 

Ing^ and earnest longings^ which are vain., 
imaginary and delusi've ? 

13. It feems not confiftent %vith the di- 
vine goodnefs to form fo excellent a crea- 
ture as man, for fo fliort a duration and 
fuch loix) employments^ as are to be met 
with in this life. Is it reafonable to ima- 
gine^ that the human foul, by the time 
its noble faculties juft begin to be culti» 
vated and fitted for noble pleafures and 
enjoyments, fliould be extinguiflied and 
cut off for ever ? 

14. Good men defire nothing fo much 
as to enjoy God more pcrfecliy than they 
can in their life ; and the more they love 
God, the more eager and unfatisfied is 
this defire in their fouls. Nay, this de- 
fire, is the fruit of God's grace in them, 
and of his own planting. But if the hu- 
man foul is not immortal, the bell of 
men, can never obtain their noblest de- 
sire^ and the highest enjoyment and hap- 
piness of which their nature is capable. 

15. If the foul were mortal, a defperate 
villain might deprive the moft virtuous man 
oi his beings and of all the future rewards 
of his virtue : But is it confillent with the 
juftice and goodnefs of God, that this: 
Ihould be in the power of a bad man ? 

16. If God is a juft governor of his ra- 
tional creatures, the virtuous must and 
voill be rewardedl according to their works 

o 



146 KNOX'S ESSAYS. 

and the %v i eked pumihtd accordingtotheirs : 
But we arc fure this does not alw^ays happen 
in the prefent life ; therefore, there mull be 
a future state of retribution, and confe- 
quently human fouls are immortal. 

17. Our Lord Jefus Chrift has put this 
doiSlrine beyond all doubt, having brought 
life and immortality to light by his gofpel. 
The whole of his religion ; all his threat- 
enings and promifes, his rewards and pu- 
iiilhments, go upon this fuppofition, and 
all his difcourfes and parables are full of it. 

18. Chrift's raifmg the dead bodies of 
many, and rifing himfelf from the dead ; al- 
fo, the appearance of Moses and Elias to 
the difciples on the mount of transfigura- 
tion^ were fo many ocular demonftrations 
of the immortality of the foul, and that its 
exiltence depends not on the life of the bo- 
dy. 

19. It is no objevSlion to this important 
doftrine, thatthe faculties of thefouls of aged 
ov sick persons are impair ed^nd enfeebled by 
the difeafes and decays of the body ; fee- 
ing the foul mull exert its faculties by and 
through the bodily organs. On the con- 
trary alfo, the fouls of fome men are un- 
commonly aftive and vigorous when their 
bodies are in the deepeft decays, and juft 
at the point of death, 

20. If our fouls are indeed immortal, and 
xnuil live for ever happy or miferable, is 



K N O X's ESSAYS- 147 

there any care or concern in this life a 
thoufandth part fo important to man, as to 
provide for the future happiuefs of his im- 
mortal foul ? 

ESSAY XiX. 
C>/Death. 

1. ?T^ HOUGH we can hardly conceive 
A of the natural immortality of a 
body compofed of flesh and blood ; yet 
God coulddoubtlefs have made our bodies 
immortal, if he had fo pleafed. And had 
we continued in a ftate of innocence, there 
is no doubt but that we would have been 
immortal ; for this feems implied in the 
promife of the covenant of Vv^orks. 

2. Whether this reward and privilege of 
innocent man, would have been an immor- 
tality on earth or in heaven, is no where 
plainly revealed. 

3. Though man was naturally mortal ; 
yet God could have preferved him from 
death, by the falubrity of the air and wai- 
ter, the wholefome, rellorative and medici- 
nal quality of the fruits of the earth, and 
that compofure and equability of the pas- 
fions and affections, refultingfrom the inno- 
cency and perfeftion of the fouL 

4. Some have fuppofed,thattheirr^(? of life ^ 
from which man was excluded by fm, had, 



148 K N O X^s E S S A Y S. 

in its fruit, the preternatural quality of 
prefer ving man immortal, fo long as he 
had accefs to eat it : Others, that it was 
a sacramental pledge of his immortality fo 
Jong as he continued in a ftate of innocence, 

5. However thefe things may be, yet 
wCs are affured both from fcripture and 
experience, ih^t fallen^ sinful man^ is mor- 
tal ; that death is the wages and conse- 
quent oi sin in all the race ; and that death 
hath paiTed upon all^ becaufe all ha've sin- 
ned.^ 

6. As death is the wages of sin ^ and by 
the unalterable purpofe of God, all men are 
doomed to die ; fo a great many second 
causes may have concurred to fecure the 
aceomplifhment of this purpofe ; as the 
curfe of the earth, poifoning its fruits with 
the feeds of death ; the baneful influences 
of the accurfed air upon our lungs and 
juices ; the intemperature of the feafons, 
and the quick fucceflions from Vv et to dry, 
and from extrem.e heat to extreme cold ; 
the exorbitancy and irregularity of our 
paffions and appetites through fm ; the fick- 
ly and enfeebled conftitutions of our fore- 
fathers, and the like* 

7. With regard to beafts, we fuppofe 
tieath to put a period to their pains, plea- 
fures and very beings. But^ as it is attend- 
ed with fome degree of pain, and deprives 

^ Gen. ii. 17. Rom. v. i2. Job xxi. %l% Hcb. ix. »;> 



KNOX'S E SS A YS. 149 

thefe creatures of being, and many pleafu- 
rable enjoyments, religion and even huma- 
nity fhouid reftrain us from giving them 
unneceiTary pain, and much more from 
taking away their lives, where neceffity, or 
the law of felf-prefervation, does not re« 
quire it. 

8. With regard to man, death in itfelf 
confidered, or the mere separation of 
^oiil and body^ ought not to be greatly 
dreaded, as probably the pain of it is much 
fiiialler than we imagine : But what ren- 
ders death peculiarly important and formi- 
dable to man, is its avjful consequences^ 
" It is appointed for all men once to die, 
*^ and after that the judgment." 

9. '^ The fting of death is fin." A con- 
fcioufnefs of guilt, of expofednefs to an 
impartial judgment, eternal banifhment 
from God, and the pofitive inflictions of 
his wrath, reder death extremely formida- 
bie to the ivicked^ as it muft be to such^ 
the period of all their pleafurable enjoy- 
ments, and the commencement of eternal 
mifery. 

10. Even nature, in good men, has an 
abhorrence of death, in itfeif confidered, 
as we may learn from the Apoftle himfelf ;^ 
becaufe, fay feme, death is unnatural, be- 
ing no part of +he original conftitution, but 
an adventitious consequent upon fin, and 

* 2 Cor. V. a. 

o2 



150 KNOX^s ESSAYS. 

part of the punifhment of it. But many- 
other reafons may be affigned for this, fuck 
as the natural iear of the pain of dying, our 
u»acquaintednefs with the feparate ftate and 
invifible world, and remaining doubts of 
their unpreparednefs, with many, Befides^ 
the foul and body, who have been long 
fuch clofe and intimate companions, muft 
naturally have a reluftance to part from 
each other, though but for a feafon. 

11. It is the peculiar privilege of the 
righieoiis^ that death will redound to their 
nnfpeakable advantage. — Death is theirs^ 
as the Apoftle emphatically expreffes it.^' 
7o them to die^ is gain. '\ 

(1.) The fting of death is taken away, 
in their juftification : For, after rational 
evidence, that a perfon is pardoned, and 
reftored to the favor of God, there is no 
more rational ground for the fear of death ; 
as that sense of guilt and fear of punish-^ 
ment which are the fting of death, are taken 
away, and fuch a perfon has ground for 
that triumphant exultation; '' O death, 
*^ where is thy fting! O grave, where is 
^' thy viaory \''% 

(2. ) Death changes its nature to the righ- 
teous, and, of an enemy becomes 2i friend. 
The king of terrors is changed into a mes- 
senger of divine love: As, frst, it frees 



* I Cor. in. 22. 
+ Phil. i. 20. 
I I Cor. XV* 



'^i 



KNOX'S ESS AYS. 151 

them from all mifery, and from the remain- 
der of indwelling corruption. It ends the 
mortal ftrife and conflift, and gives them a 
complete victory and triumph over every 
tnemy. Secondly^ it fits and qualifies them 
for farther and higher communion w^ith 
Chrift in glory. When they are absent 
from the body^ they are present with the 
Lord ; fee him face to face, and enjoy hini 
perfeftly v^ithout a medium. It enlarges 
and qualifies the foul for more perfe£l com- 
munion vi^ith, and the more perfe6l enjoy- 
ment of God, Christy angels and blessed 
spirits. And, as flesh and blood cannot 
inherit the kingdom of heaven^ it prepares 
the body for putting on a fpiritual and im^ 
mortal form without which it could not be 
fitted for heaven. 

12. The change of thofe who fhall be 
alive at the refurre6lion and fecond coming 
of Chrift, will be equivalent to death: 
there appearing no reafon why fuch fhould 
be privileged above their fellow creatures. 

13. The tranflation of Enoch and Elijah^ 
are the only two exceptions from the uni- 
verfal mortality of the human kind ; and 
perhaps were intended as demonftrative 
proofs of an unfeen world. 

14. Though death will be certain gain to 
the righteous ; yet a longer continuance in 
the prefent life may be beneficial to many 
of them, and anfwer great and important 



152 KNOX^s ESSAYS- 

purpofes in the fcheme of providence : 
Wherefore, an abfolute and impatient de- 
fire of death, or peremptory prayers for it, 
are not commendable in good men ; but all '^ 
lawful means to preferve and prolong life I 
ought to be ufed by them.^- I 

Inferences. 1. How ought a fenfe of ' 
univerfal mortality to bumble the pride oj 
m^7/; and efpecially that ariiing from /?^fr^i?, 
honor ^ power ^ wealthy riches mid nobility ? 
We have furely no reafon to be vain or 
proud of any thing, of which death can rob 
us. 

2. How vain and ridiculous^ yea, and 
unhappy a thing would man be, if he were 
wholly under the domhiion of death, and 
had no claim to immortality ? 

3. From the confideration of death, the 
greateft of all natural evils, and from its 
universality^ we may infer the great evil of 
fm, from which it took its rife. 

4. From the fhortnefs and uncertainty 
of life, and the importance of it, as a ftate 
of probation for eternity, we fhould learn 
the importance of improving our time, and 
the great guilt and folly of laviflning and 
fquandering it in foolifb and vain, and 
much more in fmful amufements and plea- 
fures.f 

5. If death be fo important in its con- 
fequences, how dreadful a thing is murder? 

* Ph lip. i. 21, — 26. 

t Pfal, xc. 12. xxxix. 4, 5. 



KNOX'S ESSAYS. 153 

and how cautious and circunifpe(S\: ought 
judges and juries to be in matters of life 
.and death ? 

6. How defperately mad is the wretch 
who is acceffory to his own death, by 
which, he not only deprives himfelf and the 
world of all the benefits and advantages of 
his life, but plunges into an awful eternity, 
under all the irremiffible guilt of fuicide. 

ESSAY XX- 

The Resurrection of the Dead, 

1. npHIS is a do6lrine oS. pure rei)elation^ 
-■- feeing there is no principle or ap- 
pearance in nature, from whence it can be 
rationally inferred. 

2. The inftance of a grain of corn dying 
in the earth before it fprings, and like in- 
ftances, are good illustrations of the doc- 
trine already revealed, and fhew that the 
thing is neither impossible nor absurd ; 
but cannot prove it. 

3. Though it appears from many pafTa- 
ges of the Old Teftament fcriptures, that 
this doftrine was believed by the Old Tef- 
tament faints ;* yet the full ^ clear and cir- 

* See I Sam. ii. 6. 2 K'»6* i^- 35* ^ciii. 21. xvii. 

21. 21- Pfal- «vi. 10. Ifa. XXV. 8. Hof. xiii. 14. 
Comp-^te I Q<^Y, xv. ^/^^ 5^ Luke xx. 37, 38. Conv- 
pare Exod. iii. 6. Job xix. 25, — 27. Dan. xii. %• 
Hcb, xi. 



154 KNOX'S ESSAYS. 

cumstantial revelation of it was refcrved to 
be brought to light by the gofpel. Chrift 
raifed three dead bodies in the courfe of his 
miniftry, and raifed himfelf. He terms 
himfelf ri?^ resurrection and the life ;^ and 
declares, that he is commiffioned by God 
to r^ife up all his people at the laft day.f 
See this do6lrine eftablifhed from the refur- 
reflion of Chrift, and beautifully explain- 
ed, 1 Cor. xv. 

4. The bodies both of the righteous and 
the "Ddicked Sk\2XS. be raifed -.J For, as the 
body has been a partner with the foul in 
this ftate of probation, it feems equitable, 
that it fliould fhare with it in a ftate of re- 
tribution. 

5. The refurreilion body will be the 
same in substance with that which died, 
but will have/izr cliff erent qualities ^ fuited 
to the ftate and place of retribution : For, 
flefh and blood cannot inherit the kingdom 
of heaven ; neither is it conceivable that 
they fhould long endure the torments of 
hell, unconfumed, without a perpetual mi- 
racle. The bodies of the faints will be 
raifed spiritual^ incorruptible^ and glori- 
ous, like the glorified body of Chrift ; and 
probably thofe of the wicked, spiritual ^i\d 
invurruptldic^ but hideous and deformed. 

* John xi, 
+ John vi. 39, 49. 

\ Matth. XXV. 3r,a:c. Rev. xx. 13, 13. Matlh. x. 
a8. Luke xii. 25, 



K N O X's ESSAYS. 155 

6. The objeflions raifed againft the re« 
furreftion of the same body^ are fo futile, 
when we confider the power and wifdom of 
God, and the true nature of things, as not 
to deferve a ferious anfwer. 

7. The bodies of thofe who fhall be 
found alive on the earth at the laft day^ 
fhall be inftuntaneoufly changed ; in which 
change there will be the nature and effence 
both of a death, and a refurre6tion. 

ESSAY XXI. 

Of a Future Judgment. 

1. TT is appointed for all men once to 
-*- die, and after that the jvidgment, 
Heb. ix. 27. 

2. Many of the arguments for the im- 
mortality of the foul, equally prove a judg- 
ment to come ; fuch as the moral agency 
and accountableness of man ; the operations 
of his confcience and moral fenfe ; his un- 
accountable hopes and fears refpecting an 
invifible power and a future Itate ; the une-. 
qual diftribution of rewards and punifli- 
ments accordiijfl|to men's moral characters 
in this prefent itate, and the like. 

3. It is remarkable alfo, that a belief of a 
judgment to come, and a future Hate of re- 
wards and punifhments, according to men's 
prefcut behavior, has been as universal^ as 



156 KNOX'S ESSAYS. 

the belief of the foul's immortality ; and is 
indeed grounded on the fame general prin- 
ciples. 

4. The holy fcriptures/i/Z/y, clearly^ and 
circumstantially eftabhlh and teach this 
docti^ine,-^ 

5. God will judge the world by Jesus 
Christy by whom he made mid governs it, 
and by whom he has redeemed it. There 
is a great and evident propriety in this, 
from many reafons too tedious here to men- 
tion. This alfo tends powerfully to prove 
the real divinity and infinite perfection of 
our Redeemer, f 

6. Chrift at the day of judgment, will 
defcend from heaven, in vifible pomp and 
fplendor inexpreffible ; clothed with hr!s 
own glory, his Father's glory, and attended 
with all the fliining retinue of heaven ; — 
will feat himfclf on a glorious white throne 
in the lower heavens, and having fummon- 
ed before him, the whole rational creation, 
angels^ men^ and devils^ will judge and 
fentence them according to their refpective 
works and characters. J 

7. The important confequence of this 
judgment is, that the righteous will imme- 
diately enter intoaftate oi endless happiness^ 

* Sffe Jufle 14. and Ecclcf. xii. 14. Matth. xxv. Rev. 

xii. and xxii, &:c. 
*{■ Ai5ts xvii. gr. 2 Cor. v. 10, S^c. 
% Luke ix. 36. Matth. xxv. 31. i Thes. iv^ xh* « 

Thes. i. 7. — 10. 2PCI. ii. 4. JuJe6, 14, 15. Rcv« 

2j;i zi; \%^^m^:m\, 12* % Cor. v. xo. 



KNOX'S ESSAYS. 157 

and the wicked into a Hate of endless mis- 
ery^ in confequence of the public fentence 
then pafled upon them by the judge. '^ 

8. As we hear of but one judgment^ it 
does not appear that the fouls of men, are 
immediately judged at their departure from 
the body ; although it is certain they are 
then made to kno'U) and expect their final 
doom, and do enter immediately into fome 

I degree of happinefs or mifery axcording to 

I 4their refpective characters. | 

ESSAY XXII. 

j 'Heaven ; <9r the Future State of the 

Blessed. 

i. \7f/E have already fuppofed, that the 
^ ^ fouls of the righteous, during the 
whole intermediate ftate, from the article of 
j death, to the day of judgment, are in ?i place 
and state of bleflednefs, — called in fcrip- 
ture Paradise^ Ahrahavffs bosem^ heaven^ 
and the like ; though it is uncertain, whe-' 
ther this be the fame place and ftate into 
which they will enter after the final jndg-. 
ment. 

2. Though the fight of their defcending 
Redeemer, and their being placed on his 
right hand before the judgment feat, will fill 

* Matth. XXV. 34, 4T, 46. 

t Luki: vi. 21,-23. xxiii, 43. Rev. vi. 9, ic/. 

F 



158 K NOX's ESSAYS. 

the righteous with inexpreffible joy; yet 
the fentence paffed on them after judgment, 
^' Come ye bleffed of my Father, inherit 
*' the kingdom,'' &c. — may be properly 
deemed the 7?r^? part of thtir public tri- 
umph ; and of the honor conferred upon 
them before the aflembled world : This 
being the^r^^r declaration of their title to 
the eternal joys of their Lord, in cenfe- 
quence of their judgment and acquittance. 

3. They will then go away with Chrift 
^nd the holy angels into life eternal^ where 
they will ever be with each other, and witK 
their deareft Lord. ^ 

4. We muft confider heaven both as a 
place and a state of blcffednefs ; but "where 
this place or what this ftate precifely is, wc | 
are not at prefent permitted to know. 

5. As Chrift has, and the faints will 
have glorious bodies^ there muft needs be a 
local heaven^ or some place where thefe 
bodies will be and reside. But whether 
the whole univerfe may not be turned into 
a heaven to them ; or whether ajiy particu- 
lar part of it may be appropriated for their 
peculiar refidence, is what \ve cannot ccr« 
tainly tell. True, the heaven of the faints 
is termed a city^ the Ne^w Jerusalem^ man- 
sions in Goij's house ^ sure habitations^ and ; 
the like ; but for all we know, thefe may 
be onlyjigurative expressions. God may 

^ M*tth. XXV. 46. 



K N O X's ESSAYS, 159 

create a heaven around his faints wherever 
they are, even in hell ; and they may have 
intimate communion with each other, from 
the moft difiant parts of the univerfe. The 
angels always behold the face of God in 
heaven, and yet they are reprefented as 
jniniftring to the faints on earth. Where- 
ver GOD gracioufly communicates himfelf 
to his rational creatures, there is heaven :. 
and, as God is immenfe and infinite, his 
creatures can no where be out of his imme» 
diate prefencCc 

6. Heaven, wherever it is, muft be a 
glorious place adorned with every thing 
that can gratify and delight the refined and 
heavenly fenfes of glorified and fpjr.itualiz= 
ed bodies ; and as, in our perfect glorious 
ftate^ we may have a great many more and 
different fenfes and capacities^ than what 
we have at prefent, and all thefe may have 
their proper and adapted gratifications; 
therefore, it is impoflible for us to conceive 
at prefent anj; thing of the glory and happi- 
nefs of that place, which eye hath not seeth, 
nor ear heard^ &c.* 

7. But we can at prefent conceive fome- 
thing of the hea^Denly state, as a fi.ate of 
perfect holiness^ exempt from all fin and . 
mifery ; and indeed, good men enjoy fome- 
thing of heaven in this fenfe of the word, 
or/%ave fome foretailes or prelibations of it 
in their fouls, in this life. 

* I Cor, ii. 9. 



160 KNOX'S ESSAYS. 

8. Heaven is a ftate of improved know- 
ledge ^udi perfect holiness. The glorified 
faints do see and knoijo Gob intuitively^ in 
his own nature, and in a fpiritual manner^ 
as one fpirit may be fuppofed to fee and 
know another. They alfo have a clear dif- 
cernment of the wifdom and contrivance of 
his works, and of the holinefs, juftice and 
equity of his ways and providences ; which 
is a kind and degree of knowledge we can- 
not attain to in this life, and which muft 
afford inexpreifible happinefs to the mind, 
by delightfully gratifying its nobleft powers. 
The righteous in heaven are alfo altogether 
holy ; have no propenfity to fm ; no firug- 
gles with corruption ; no confli6l with 
temptation ; no remorfe for guilt, nor any 
fear of difpleafing God, or enduring his 
difpleafure. They clearly see and hno'-co 
God, and therefore they perfeflly love and 
admire him. They know the equity of 
his laws and the beauty of holhiefs, and 
therefore they cannot but delightfully obey 
him and^work holinefs, and can be in no 
danger of inclining to the hateful ways of 
fm. Befides, enjoy ingfo glorious a reward 
of holinefs, and feeing fm fo dreadfully pu-^ 
niilied in the damned, they are everkiftingly 
guarded againft the love of fm in the moll 
powerful manner imaginable. 

9. As God is the perfection of beauty, 
and thefource of allbleffednefs and comfort^ 



KN OX'S ESSAYS- 161 

fo the higheft part of our heavenly bkffed- 
nefs will conlift in the contemplation and 
enjoy me7it of hhn. In knovjing him^ we 
ihall kno^c all truths and in enjoying him we 
iliall enjoy all good and happiness ; for there 
is neither trnth nor happiness but in and 
from him ; fo that he mull ever be the 
supreme good Wid chiej portion of our fouls: 
Beiides, that the knowledge and enjoyment 
of God are transforming and assimilating^ 
fo that \.Q,knon\) and enjoy him^ is to he like 
him-; and to be like him in our meafure, 
is to be as holy^ happy 'dnd glorious, as our 
nature will admit. ^- 

10. The prefence and enjoyment of 
Chrifi and of the Holy Ghoft, will alfo be 
prime ingredients in our heavenly bleffcd- 
nefs. Indeed, in enjoying them^ we enjoy 
GOD.f 

ii. Nor need we fcruple to fuppofe, that 
the fweet feilow^ihip and communion oi an- 
gels 2ind saints^ more efpecially thofenvhom 
we have knoivn and lo\)ed on earth, will be 
ingredients in our heavenly bieffednefs. 
** But ye are come unto mount Sion, and 
*^ unto the city of the living GOD, the hea» 
^' venly Jerufalem., and to an innumerable 
•^ company of angels; to the general affem- 
^' bly and church of the firft-born, which 
** are written in heaven, and to GOD the 
*' judge of all, and to the fpirits of juft men 

* I John iii. 2, 

t I Thes.ive 37, 18. Phil, i, S3. 2 Cor, y. 5^— 8, 
p '2 



162 K N O X's ESSAYS. 

^' made perfeft, and to Jefus the Mediator 
" of the new covenant, and to the blood of 
*' fprinkling, that fpeaketh better things 
^' than that of Abel. "^ 

12. The happinefs of the righteous will 
be eternal. 

13. It fhall alfo, in all probability, be 
eiaer improving^ as they grow in knowledge 
and holinefs. 

14* It is highly probable, that there will 
be different degrees of glory in heaven, ac- 
cording to the different degrees of holinefs 
among goD's children on earth. f 

15. We fliould now have our converf^- 
tion in heaven, and be preparing for that 
bleffed place and ftate : For, how fad a cafe 
will it be, if we are defcribing that bleffed- 
nefs which we fhall never enjoy, nor even 
fee, but at an unapproachable diftance, as 
2^he rich man did Lazarus^ through the 
impaffable gulph. 

ESSAY XXIIL 

O/'Hell or tJje Place and State of the 
Wicked. 

1. A LTHOUGH the wicked carry hell in 

-^^ their confciences from the moment 

of their death, and are probably doomed to 

* See Heb xii. la, &c. 

i J Cor. XY. 41; ^%* Matlb, xxy. I4» 



i 



KKOX's ESSAYS. 163 

herd among the devils, and to fhare in their 
prefent punifliments ; yet their rifmg fronri 
their graves in terror and deformity ; their 
ranking themfelves on the left hand of the 
judge, and more efpecially their receiving 
that awful fentence ; '^ Depart from me ye 
'' curfed into everlafting fire, prepared for 
*' the devil and his angels," may be reck- 
oned the beginning of their bell^ ox eternal 
torments."^ 

2. Hell is both 2i place and a state. The 
place or locality of hell cannot be doubted 
after the refurre6lion, as the bodies of the 
wicked mull needs be in fome place. Be- 
fides, the fcriptures reprefen^ it as *' a lake 
*' of fire and brimftonc ; a fire prepared for 
*^ the devil and his angels,'^ and the like ? 
—and Dives is reprefented as lifting up his 
eyes, being in torments; and an impassable 
gulph is faid to be fixed between him and 
Lazarus. But whether the fouls of the 
wicked are now, In their intermediate ftate, 
confined to any fuch place, is a queftion 
not eafy or needful to be anfwered. Some 
think, that they and the devils are fuffered 
to roam at large through the univerfe. Let 
it fuffice us to know, that wherever they 
are, it is hell with them. They are under 
a painful fenfe of the divine difpleafure, and 
have a dreadful expe6lation of the judg- 
ment, and of greater miferies yet to come. 

* Matth. ;xxv. 41, &c* 



164 K N O X^s E S S A Y a 

3. There have been many vam fpecula- 
tions about the place and nature of hell's 
torments. Some have thought it abfurd to 
fuppofe, that the pofitive torments of dam- 
ned fpirits, of the devil and his angels, 
fiiould be excited by materials/ire* But if 
we confider, that it is our spirits which feel 
the pain of burning tiirough our bodies, 
we fliall not think it incredible, that God 
fhould excite the fame idea of pain from fire 
in pure spirits without the intervention of 
bodies. However, fire may be only j^gu- 
ratively ufed, to fignify the moil intenfe 
pain and torments. And as for iht place of 
the damned, it better becomes us to endea- 
vor to fhun it, than curioufly to enquire 
wbere or what it is. 

4. At the refurreftion of the wicked, 
their fouls being united to their bodies, 
they fliall be judged ; and that awful fen- 
tence being paffed upon them, '* Depart 
" from me ye curfed,'' &c. they fhall be 
dragged away by devils, and with them, 
fhut up in the prifon of hell ; thus fliaring 
in the punifhment of thofe with whom they 
apoftatized, 

5. It appears from fcripture, that the 
mifery of the damned will he properly eter- 
nal^ everlasting fire; a %vorm that dietb 
ziot^ and a. fire that is not quenched. It ap^ 
pears agreeable to reafon alfo, that crea^ 
tares who have defpifed and rejected an 



KN OX'S ESSAYS. 165 

everlasting heaven of blessedness^ lliould 
have an everlasting bell of misery ; and 
that thofe who have iiighted the glorious 
hope fet before them, Ihould inherit end- 
Icfs defpair, which, indeed, upon the whole, 
"Was their own choice ^lW^l preference. 

6, As to the state of htll^ or rather of 
ihe damned^ it arifes in a great meafure 
from their own wicked and hellilh difpofi- 
tions, which cannot admit of happinefs, but 
are naturally productive of mifery. A 
wicked man is, and mull be a hell to him- 
self. He is self-fitted^ and prepared to this 
destruction ; and he needs only to be out 
of the body, and out of a capacity of tailing 
God's goodnefs to be in hcll^ and to be 
equally a devih So that repentance of fm, 
and holinefs, are in their own nature, ne- 
ceffary to deliver men from hell, and to 
qualify them for happinefs. 

7. The chief ingredients in the miferies 
of the damned, are, (1.) Their being banifli- 
ed from the prefence and enjoyment of 
God, the fountain of happinefs: — (2.) 
The fociety of devils and other damned 
fpirits, who wdll be continually upbraiding 
them, and exciting their hellifli paffions : 
— -(3,) A remembrance of the good things 
of this life w-hich they have loll, and a fenfe 
of their defperatemadnefs in rcjefling that 
eternal bleffednefs which thev mie^ht have 
enjoyed, for the mereft trifles !^ — (4.) En- 



166 K N O X^s E S S A Y S. 

vy at the happinefs of the bleffed : — (5.) A 
painful fenfe of God's wrath, and the in- 
fiiclion of pofitive torments from the pre- 
fence of the Lord, and the glory of his pow^ 
er ; — 'SiW^ finally ^ defpair of ever feeing an 
end of their mifery — with, perhaps — a con^ 
tiniial increafe and aggravation of it, from 
their increafing wickednefs and guilt. 

8. If any thing can awaken our feai^sv 
furely it ought to be a dread of our falling. 
into this place of torment.* 

ESSAY XXIV- 

PFhat, as Christians, "voe ought; to do 
more than others^ from Matth. v. 47. 

^T'^HE (?^/6(fr^ mentioned here, ^republicans 
-*- and sinners^ and imply ail the wicked 
and profane^ and all hypocrites and foruKil, 
infmcere profeflbrs of religion : And it is 
plainly fuppofed, that the true and fincere 
difciples of Chrift, who hope for falvation 
through faith in him and obedience to his 
gofpel, mull do much more, and go much 
farther in the duties of reli9;ion and found 
morality, than thefe. The following may 
ferveasafew illuftrationsof this obfer\'ation» 
1, Others, even publicans a.n& sinners^ 
may and do love thole that love them : But 
we muft love and v/ifli well to our enemies ; 
pray for them and do them good. % 

* Luke xii, 4, 5. 



K N O X's ESSAYS. 167 

2. Others may and do take fome care of 
the decency of their outward behavior, that 
they may be acceptable before men : but j|re 
muft watch over the moft hidden move- 
ments, thoughts and defires of our hearts ; 
— labor to approve ourfdves to the eye of 
God, and to keep confciences, as well as 
appearances, void of offence both towards 
God and man. 

3. Others will sometimes naind religion 
when they have nothing elfe to do, either 
for their worldly pleafure or profit : But 
we muft make religion the principal lead- 
ing bufmefs of our lives, to which all things 
muft give way, 

4. Others perform the duties of religion, 
as a disagreeable task^ either to ftand fair 
in the opinion of men or to fatisfy the im- 
portunate demands of confcience : But we 
muft delight and rejoice in them, as our 
moft fweet and pleafurablc enjoyments. 

5. Others are ever contriving i?^w little 
they may do in religion, in order to fliun 
hell : But we muft be ambitious to abound 
in good%\)orks\ that we may the more pleafc 
and honor GOD, and enjoy a greater mea- 
fure of his likenefs and favor. 

6. Others, walking by fight and fenfe, 
take up their reft and portion in the things 
and enjoyments of this world ; ever anxi- 
oufly enquiring who will fhcw them any 
earthly good ;— But, living and walking by 



168 KNOX'S ESSAYS. 

the faith of unfeen thinp;s, we iniift make 
God our only portion and inheritance^ feek- 
ing and delighting in the uplifting of his 
countenance, and the manifeftation of his 
reconciled favor. 

7. Others are moil curious in knowing 
and ftudying the charaSlers and concerns of 
their neighbors : But we m.ufl be moft di- 
ligent in the ftudy and knowledge of our- 
felves and of our own proper concerits, 

8. Others are indulgent and favorable 
to themfelves and their own failings, while 
they are fevere and unmerciful obfervers 
and cenfurers of the fins and failings of 
their neighbors : Rut we mull be severe to 
ourselves^ and charitable in our judgment 
ol others^ hoping all things and belieiiing 
all things in favor of our neighbor. 

9. Others, even publicans and sinners^ 
may and do often attend the duties of pub- 
lic religion : But, we muil alfo be found 
confcientious in the religion of the family 
and closet ; in the duties of private and 
secret devotion. 

10. Others perform soine duties^ and 
deny some sins : But we mull be governed 
throughout by a principle of uniform obe- 
dience ; hating every falfe way, and having 
an equal refpe6l to all God's command- 
ments, as holy^ just ^ndgood. 

11. Others fquare their religion by the 
falhion and culjom of the places where they 



KNOX'S E SS A YS. 169 

live : But ours mud be unfashionably sin- 
gular in this refpecl, being wholly meafur- 
edby the law of God, which is the only- 
rule and model of our obedience. 

12. Others are discouraged and dis- 
heartened from duty by the reproaches and 
perfecutions of the wicked : But we mull 
learn to glory in the cross ^ and to rejoice in 
sufferings Txnd persecutions for the fake of 
Chrift. 

13. Others will sin rather than suffer : 
But we mull suffer rather than sin. 

14. Others render evil for evil, and rail* 
ing for railing: But if we would be the 
true difciples of Chrift, w^e muft render 
good for evil^ after the moft amiable and 
perfeft example of him, who, '^ when he 
*' was reviled, reviled not again : when he 
^' fuffered, threatened not ; but committed 
** himfelf tohim that j udgeth righteou fly . ' ' ^ 

15. Others are indulgent to their fa^&o- 
rite sins and beloved lusts : But we mutt 
be particularly feverc againft these ^ plucks 
ing out the right cye^ and cutting off the 
right hand, 

16. Others love their flatterers : Biit wc 
muft love our well defigning reprovers. 

17. Others accept of Chrift as a Saviour 
from hell : But we muft alfo accept him as 
II Saviour from sin ; embracing him in all 
his offices, as a king to rule us, anda j&rc;^ 

* I Pet. ii. 23. 



170 KNOX'S ESSAYS- 

phet to teach us, as well as a priest to offer 
Jiimfelf an atonement, and intercede for us. 
18. Others are for a cheap and easy re- 
ligion which cofts them little labor or felf- 
denial : But we muft choofe a felf-denying 
religion ; a painful^ diligent^ laboriom 
courfe in the fervice of God. 

ESSAY XXV. 

^^Heavenly-Mii^dedness,^;^^ the con^ 
^rary Vices. 

I. TTEAVENLY-MINDEDNESSisa 
-*- -!• verycomprehenfive virtue, and es- 
fentially neceflary to every Chriftian. It 
confifts in the prevailing bent and tendency 
of the mind and heart towards GOD, and 
the things of GOD and heaven ; and is di- 
ireftty oppofed to ^vtorldly-mindedness^ 
€arthly-mindcdne$s^ covetousness and $en^ 
suality. 

2. Heavenly rmindednefs neeeffarily pre- 
fuppofes regeneration^ conversions a change 
of mind and heart by renewing grace, or a 
fan6lified nature in fome degree at leaft ; 
for every man, by nature, is earthly ^ sen- 
sual demiish^ not having the Spirit of 
GOD ; -^--feeing that that which is born of 
theflefh is and must he flefh y — ^and feeing 
that the natural and unrenev)edxfi\\\^sXtk 
mmty against G^D. 



KNOX'S ESSAYS. 171 

3. Heavenly-mindednefs will principaU 
ly fhevv itfelf in the following inftances : 

(1.) In a fupreme regard to GOD above 
the creature. The heavenly-minded man 
loves GOD and the Saviour, although un« 
feen, above all things in this world, by 
means of that faith which is the evidence 
of things not feen, and the fubftance of 
things hoped for. No object of fight or 
fenfe fo ftrongly moves the nobleft affec- 
tions of his foul, or fo powerfully elicits 
and dravvs forth his defires^ as an invinble 
GOD, and an exalted Redeemer, vvhoin 
having not feen, he loves, and in whom, 
although now he fees them not, he yet re- 
joices with joy unfpeakable and full of glo- 
ry.^ Tell the heavenly-minded man of 
enjoying riches, power, pornp or honor ;— 
recount to him the various ^'ratifications 
and pleafures cf fenfe — of women, wine, 
luxurious and delicate living ; — place his 
•affeftions to all thefe, and defires of enjoy- 
ing them, over againft his love of an un- 
feen irOD and Saviour, and his defne of en- 
joying them ; — put it to his choice, and he 
will defpife the for?ner\ in comparifon.f 

(2.) The heavenly-minded man fees and 
enjoys GOD in his works ^nd providences. 
His mind is turned to a contemplation oF 
GOD in his vail and wonderful v/orks. In 

* f Per i. 8, 

t Pfiil.iv. 6; 7. — xlii-. jj-4.— Uxii. i, 8s:c.— Ixxiii. 25. 



172 KNOX'S ESSAYS. 

thefe he has a deep and afFe6ling convic-- 
tion of the power, wifdom and goodnefs of 
him who made them alL He taftes the 
goodnefs of gc)D in every enjoyment of 
fenfe ; in every pleafure and refrefhment- 
He eyes and enjoys GOD in every difpenfa- 
tion of providence. He receives every 
inercy as the gift of GOD, and a frefh obli- 
gtition to gratitude, love and praife ; and 
hears the voice of GOD in every affliftion^ 
reproving, chaftening and calling him home 
from fin, or qiiiekening him to the per- 
fbrmance of fome long-neglected duty. 

(3.) The heavenly-minded man, conver- 
fes with,, and enjoys GOD, in his word and 
ordinances. He reads thiC fcriptures dili- 
gently, with correfpondent holy afFeftions y 
^'ith gratitude and li^iritual defire and ap- 
petite. He hears GOD fpeaking to his foul 
in them ; trembles at his word ; delights 
in the purity of his laws, humbly fubmits 
to their authority, and feeds pleafurably 
upon his promifes and offers of mercy. He 
frequents ordinances, with no other view 
than to glorify and enjoy GOD in them. In 
prayer, he really, humbly and delightfully 
CQnverfes with GOD. In praise, his foul 
exalts and magnifies the Almighty. He 
hears fermons that he may the better know 
GOD, and his duty, and love them; and 
that he may, by this means, cleanfe his 
i.Vay, reform his life^ and get iirengtkfo^ 



KNOX^s ESSAYS, 173 

both. He prepares for facraments and at-, 
tends them, that he may aftually renew 
his covenant with GOD, and receive com- 
fort and ftrength to keep it ileadfaftly : And 
he has a pleafurc and delight in thefe du- 
ties, fuperior to any which he feels in the 
enjoyment of this earth. ^ 

(4.) The heavenly-minded man has a 
turn for fpiritualizing all the common oc 
currences and events of life* He is difpof- 
ed to give a ufefui and edifying turn to ev- 
ery topic of converfatioa ; and to profit 
even by the worft, or moft common things 
that happen to himfelf, or to others around 
him. It would be endlefs to illullrate this 
remark. 

(5.) The heavenly-minded man, having 
his converfation, hh heart, his hopes, his 
treafure, and the obje£l of his dearefl love^ 
and Itrongeft defire in heaven, mull needs 
have a pecviliar and uncommon delight in 
thofe companions, and in that kind of con- 
ference and difcourfe, v/hich are employed 
about fpiritual and heavenly things. Com- 
panions and converfation of this kind, ex- 
aclly hit his taile, as his mind is high and 
heavenly bent. This is fo juft and obvious 
a charafter of he^.venly mindednefs, that it 
needsno farther confirmation or illuftration. 

(6.) The heavenly-minded man may be 

* Pfal. xxvil. 4 > M.I 2 Ixv. 4, Ixxxiv. 

q.2 



174 K N O X^'s ESS A Y S. 

faid to lire by the faith and hojie of unfeea 
and heavenly things. He confiders this 
world but as a wilderncfs through which 
he is journeying towards his Father's houfe, 
and eternal inheritance. Hence, prefent 
things affeSt him but little, as prefent con- 
veniences would a travelling wayfaring 
man. He had ratlier have them than want 
them ; but if he fuffers a little in his jour- 
ney, he cares not much for it. His Father, 
his Redeemer and almighty friend, and his 
brethren and fillers in Cbrift which have left 
this world, are in heaven before him ; his 
treafure is there ; his reft, reward, crown, 
and inheritance are there. —His heart there- 
fore mull be there alfo. — He is therefore 
habitually^ believinglj^ hopefully 2i\\djoy^ 
fulfy looking forward to his journey ^s end. 
And indeed, the more eagerly that the eye- 
of his faith and hope is ff xed upon the hea- 
venly prize, i.^. the more heavenly-minded 
lie is,, the lefs will he regard or mind the 
things that are around him, or the crofs 
accidents that happen to him on his jour- 
ney thither. Hence it follows, that he 
walks hj faith ^ not hy sight ; lookethnot 
on the things that are feen and temporal^ 
but at the things which are unfeen and 
eternal ; — fetteth his affeftion on things 
above, and not on things below. His fears 
and cares, hopes and defires, forrows and 
joys, are chiefly qI \\it spiritual and hm^ 



KNOX'S T:S SAYS. . STS 

n^enly kind, and but little^ seldom^ and mo^ 
derately moved about this world, and the 
things of it, which pafs away. On the 
contrary, earthly-mindednefs, difcovers it- 
felfby the following marks :— A loving 
and prefering the creature above GOD : — 
the body and its concerns above the foul 
and its intereft ;— earth above heaven ; — 
the objeSts and enjoyments of fight and 
fenfe, above thofe of faith and hope. The 
earthly-minded man, prefers money before 
grace ; — earthly honor above heavenly ; — 
the favor of men before that of GOD ; — a 
good living in this v/orld, before the hopes^ 
of heavenly bleflednefs. He is little moved 
by the %vorks or providetiees c£ GOD ; little 
affefted hvhis^ word ; — little delighted with 
his ordinances or people ; has no plcafura- 
ble relifh for holinefs itfelf, or the means 
of attaining it : But performs thefe, if he 
does perform them at ail, in a customary^ 
formal^ carnal^ lifeless manner, to Hop tlie 
mouth of confcience ,* to pleafe the world 
and promote worldly ends ; or to be feea 
mid praifed of men. 

E S S A Y XXVIa 

Gospel Sincekitt, c?r UpRiGHTJrEss^ 

1> f^ OSPEL fmcerity is expreffed h^^ 
V* two words s— The fir^t ftgnifie^ 



^ 



176 KNOX^s ESSAYS- 

*^ a thing which will ftand the teft, if it is 
*^ examined or judged of by the light of 
'' the fun, eilikrinia,^^ and is ufed by the 
Apoftle,^ when he commands the Corin- 
thians to keep the feaft with the unleaven- 
ed bfead of fmcerity and truth ; or it may 
allude to the judgment pafTed on grain 
when it is winnowed, which will bear win- 
nowing, and being feparated from the 
chaflP, looks the better. — Sincerity is fome- 
thing which will Hand the teft. — The other 
word is aplotes which is commonly trans- 
lated ^i;??^/Vt:i/); ; which fignifies, a thing 
"without folds ^ and intimates an op^n and 
undisguisedhth^Lvior, without deceit^ gmle^ 
or dissimulation. — Thus we are command- 
ed to have our converfation in this world 
m simplicity and godly sincerity ; not with 
worldly or knamsb and deceitful wifdom.f 
And according to this fenfe of the word we 
are commanded to lay afide all guile and 
hypocrisy. \ And the man is pronounced 
bleffed in whofe fpirit there is no guile^w 
And Nathaniel is pronounced an Ifraelite 
indeed, in whom was ;2(?^z/f/^; — that is, a 
plain man^ as Jacob \s called, ^^ 

2. Gofpel fmcerity fuppofes a fmgle aim 
and intention of pleafing GOD in the whole 

* 2 Cor. V 8. 

f % Cor i. 12. 

4 r P<^t ii. I. 

II PfaL xxxii. a. ^ . 

^* John !• 47. Gen. xxr. a?^ 



KNOX^s ESSAYS. 177^ 

of our courfco And although th is intention 
may not be aftiiailj^ aiive in oujr hearts, as 

! . the moving and producing cauTe of every 
fmgle a6lion ; yet if we zvt sincere^ it mult 
h^ oxxr habitual^pre'vaUing intention ; and 
wherever Vv^e have time to doubt or delibe- 

' rate about the nature of any aftion, this 
mull be our actual intention in it ; and that 

I nothing contrary to this intention prevails 
with us. This is included in thefe general 

j 'precepts of chriftianity — '' Whether ye eat 

! *' or drink, or whatever ye do, do all to the 
•' glory of GOD. — Whatever we do, we do 
** it unto the Lord, and not unto men. — 
** Servants be obedient to your mailers 
*Vwith fear and trembling, in finglenefs of 
*'' your heart, as unto Chrift ; not with eye 
*' fervice, as men-pleafers, but as the fer- 
*^ vants of Clirill ; doing the will of GOD 
** from the heart; with good will doing 
^' fervice, as to the Lord, and not to men, 
^' knowing,''' &c.^- The fame is alfo meant 
by a single^eye, and the contrary, namely, 
insincerity by the double minded man^ who 
is unstable in all bis ways. 

3, Gofpel fincerity, fuppofes an impar- 
tial enquiry into our duty, what it is; — a 
hearty defire and endeavor to know, in eve- 
r'y inllance, what is t?je good and accepta^ 
ale and holy will of the Lord, and how we 
may so walk as to please GOD.t '^^.e up- 

* Eph. vi. 5. — 9. Col* iii. a?^ — 2^* 
t i Tlics, iv. I* 



178 -KNOX'S ESSAYS, 

right man is anxious to know bis mafter^s 
will in every particular cafe, and is ever 
ready to fay/ '' Lord, what wilt thovi have 
'' me to do ? And what I know not, teach 
•' thou me.''— He defires to have no bias^ 
prejudice^ or prepossession againft the will 
of GOD, how croff> foever it may be to his 
own will or former notions or prejudices. 
He defires to be excufed from no part of 
his duty, how diiScult or felf-denying foe- 
ver. — And as this is the sincerity of his 
disposition ; fo he gives all diligence, by 
prayer, enquiry, reading, and a clofe atten- 
dance upon ordinances, to know the %vhoIe 
of his Mafter's good pkafure, that he may 
prepare himfelf to do according to it. But 
infincere men, are carelefs about the know- 
ledge of their Mailer's will ; becaufe they 
are prejudiced againft the performance of, 
it, and bold the truth in unrighteousness ^ 
NathanaePs conduct affords a fine illuftra- 
tion of this branch of fmcerity ; and our 
Saviour feems to fix the noblcft character 
he gives him, on his impartial enquiry after 
truth. -^ 

4. Gofpel fmcerity nms through the 
whole of a man's religious charafter and 
conduft, and fuppofes an entire and univer- 
fal application to the praftice of duty, fo 
far as we know it, without any flated, al- 
lowed referves to the contrary. The fin.r 

^ John Jii. 



KNOX'S ESSAYS. 179 

cere man, as his governing aim is to pleafe 
and ferve GOD, fo he will be as careful of 
the exercife of every grace and virtue, in 
the frame and temper of the heart, as in the 
outward a6lions of the life, — He will be as 
careful and watchful over his private con- 
duft, as his public ; — as forry for his secret 
fms, and the follies of his hearty as for his 
outward offences ; — as devout and conftant 
in the religion Qi\h<t family and closet^ as 
in that of the church ; — as confcientious in 
lliunning one fm as another, and in per-- 
forming one duty as anothero And indeed, 
there cannot be a m^ore clear and decisive 
trial of our fmcerity than this ; namely, 
to examine and obferve how we Hand af- 
fefted to thofe parts of morality and religi- 
on, to whioh none but GOD and our 
divn consciences are privy. If we perform 
thefe as carefully and circumfpeftly, as we 
do the moft outvv^ard and vifible duties^ 
which are feen and praifed of men, then 
may w^e conclude on juft grounds, that w^e 
have truth in the heai^t, and fmcerity in the 
inw^ard parts. 

5. Sincerity fuppofes a conformity and 
agreement between the fentimentsof aman's 
heart and his words and aftions, A fmcere 
man will not fay that he believes a do£lrine 
which he really does not believe, to pleafe, 
or gain the good opinion of any man. He 
will not fpeak of exercifes, feelings, or eK^ 



180 KNOX'S ESSAYSv 

perience which he never had, in order to 
obtain any privilege : — ^lie will not profefs 
aforrow for ftn which he feels not, nor re- 
folution of repentance and amend mtnt 
which he never truly and folemnly made/ 
The fincere man, either fpeaks not at all, 
in matters of religion, or elie fpeaks fmeere- 
ly what he thinks. He canteth not, he dh- 
semblethnot^ he lieth not either /br, or to^ 
or concerning GOD, or the things of his 
foul.— St. Peter was flagrantly guilty of 
this kind of insincerity^^ ^nd fo are all 
hypocrites. 

6. The fame thing will fmcerity produce 
in all our condu6l toivards men. A fin- 
cere man will fcorn to ufe tricky art\fice 
and dissimiuation^ to gairi his ends with 
his fellow-creatures ; he will not pretend 
friendfliip or kindnefs where he has none ; 
nor make promifes which he intends not to 
perform ; nor a6l an unfriendly part be- 
hind men's backs, after profcflions of re- 
fpeft and regard to their faces ;— much lefs 
will he ftoop to the bafenefs of making pre* 
tences of friendfnip, on purpofe to impofc 
on men, or ufe fly infinuatiotis to draw 
things from them in the freedom of dif- 
courfe, with the murderous defign of di- 
vulging thefe very things afterwards to their 
difadvantage. This is the wicked cunning 
and craftinefs of the old ferpent, and not 



KNOX'S ESSAYS. 181 

the openness and sincerity of a chriftian 
indeed^ in whom there fliould be no guile. 

7. We are obliged to this temper and 
conduft by numberlefs confiderations : ( 1 . ) 
It is exprefsly required by the precepts of 
our religion.^ (2.) We cannot expe6l 
acceptance with Gop, in any diaty, w^ithout 
fmcerity, Jam. ii. 10. Matth. xxiv. 51. 
Phil. i. 10. (3.) We caunot have peace 
of mind, or ftand acquitted at the bar of our 
own confciences, if we are infmcere in re- 
ligion, 1 John iii. 19,-21. 2 Cor. i. 12. 
Gal. vi. 4. (4.) To be fmcere in religion, 
would fave the profeflbrs of it abundance of 

; trouble which hypocrify occafions them, 

' The eafiefi: and fureft way of feeming to be 

religious, is to be fo in reality ; and it is 

I the moft difficult and difagreeable talk in the 

vrorld to be ever wearing a malk and falfe 

difguife. (5.) Infmcerity is the very image 

of the .^^'Z?//, thditsujbtile^ malicious^ deceit' 

ful^ guileful old ferpent, who transformeth 

himfelf into an angel of light. 

8. It is greatly to be lamented, that this 
noble virtue, which indeed is one of the 
moft diftinguifhing badges of true chrifii- 
anity, fhould yet be fo little regarded, and 
fo fhamefully violated among profeffing 
chriftians,that under the warmeftprofeffions 
of friendfliip^ and the moft folemn cbliga- 
tions to it, there fliould be fo little befides 

* Jofh. xxiv. 14. John vi. %\, Rom. xii. 8. Hcb. x. It^ 

R 



282 KNOX^s ESSAYS. 

trick and artifice^ deceit and clissimulatmn^ 
double^ dealings and undermining pradifed 
among chriftian brethren. A clear, but 
melancholy proof this, that we have only 
a name to live, while we are in the gall of 
bitternefs and bond of iniquity, and doing; 
title works of our father the de%ih 

ESSAY XXVIL 
Christian Zeal, and its Ovtositzz and 

CoUNTERFEIXS^ 

3. 'T^EAL feemsproperlyto fignify,a^(f(7if5 
^-^ fervour and impetuosity o{ mind miS 
itction ; and is either good or bad^ either a 
virtue or 3. viceyCvthtr religious^cr common 
and profane^ according to its objects, and 
the proportian it bears to their impor- 
tance. 

2. Even religious zeal is not fo much a 
chriftian grace or virtue, as a qualification 
which fliould attend the excrcife of every 
^hriflian grace and virtue, 

3. The fcriptures give as many inftances^ 
of a b-ad zeal as of a good one ; we cannot 
therefore be too cautious about what ob- 
Je£ls our zeal is employed, and in what de- 
gree, left, while we imagine we are pleafing 
and honoring God, we may in fa6l be dif- 
honoring and offending him, and inoreafing 
4mx own guilt. 



KNOX^s ESSAYS. 183 

4, As chriftian zeal is, however, a very 
important and indifpenfible duty, and as we 
are exprefsly commanded to be zealous^^ 
it may be right to enquire into the proper- 
ties of a true chriftian seal; to confider its 
fpecious and impofing counterfeits, tofpeak 
of the obligations we are under to be zeal- 
ous, and of that temper which is contrary 
to it ; and by doing this we fhall exhauft 
the fubje6l. 

(1.) Even a religious zeal, is no farther 
good and commendable, than when it is on 
the fide of truth and virtue. The cause 
therefore mult be good about which our 
zeal is concerned, or it will have the moft 
mifchievous confequences. To be zealous^ 
that is, to have a ftrong and ardent concern^ 
for falfehood, and againft truth ; or for vice 
and againft virtue, and to aft vigoroufly in 
confequence af this zeal, is to do the very 
greateft mifchief, in our power, and to a6l 
the de'oil^ as much as our capacities and in- 
fluence will admit. Such w^as the zeal of 
the Jews againft Chrift, his apoftles^ and the 
primitive chriftians. Such, particularly^ 
was the zeal of SauU afterwards Paiil^ 
Vv^hen he madly ^ and with uncommon ardor 
and activity, perfecuted the church of 
Chrift. I The caution therefore of this 

''^ Kev. iii. 19, 

f Acts V. 17^ 18.™ xiii. 4C-— Kvii. 5. 'Rom. %. ?.. 
Gal. i. 14. PliU. iii. .16. 



184 KNOX^s ESSAYS. 

fame apoflle, is extremely appofite and ne- 
ceiTary ; '' It is good to be always zealoufly 
^* affected in agood thing.''^ 

(2.) Ignorance of truth and duty, where 
there is a poflibility and opportunity of com- 
ing to the knowledge of them, will not ex- 
cufe in this matter, otherwife it would have 
excufed St, Paul and moll of the Jews in 
their mifguided and mifchievous zeaL 
Therefore, our zeal, efpecially our religious 
zeal, fhould always be preceded by a care- 
ful, ferious enquiry into the truth, and ac- 
companied with knowledge. The reafon 
of this is plain ; for, of all zeal, religious 
zeal where it is blind and mifguided is the 
moft furious and mifchievous. It is in- 
creafed by the importance of its obje6t ; 
and when it is blind and mifguided, it ra.Q:es 
againft the paufe and glory of God, and the 
higheft concerns of men, w^hich are truth 
and righteoufnefs. We may fee its dread- 
ful eife£ls in the primitive Jcix^ish and hea- 
then perfecutions, and in the leas of Pro- 
teftant blood fpilt by the church of Rom^. 
If the yev)S had known Chrift, they would 
not have crucified the Lord of glory ; yet 
fmcethey might have known him, their ig-^ 
'noranee was no excufe for their zeal againft 
him. It was their fin, that their zeal of 
GOD was not according to knowledge.^ 

* Gal. w. 18* 
t Rom. x» %> 



KNOX^s ESSAYS. IBS 

What things Saint Paid did againil Chrift, 
were ignorandy through unbelief; yea, he 
verily thought that he ought to have done 
them; yet was he not thereby juftified ia 
doing them. ^- 

(3.) Right and good zeal, muft be pro^ 
portioned to the value and importance of the 
objefts about which it is employed. As 
there is diverfity in the importance even of 
thefe things whiich are of divine duty and 
obligation, fo v/e llioaid be moll ::^ealous 
about the moll impoFtaut things and duties 
of religion, and proportionably lefs zealous^ 
about thole thin r-s and duties wliich are of 
lefb importance. It is the way of hypocrites 
to be mighty zealous about trifles; about 
fmall mattcTs^ and ceremonial obfervances, 
while they are veiy lukewarm and indiffer- 
ent, about the gi^ater duties -of piety and 
morality. They tithe mint, anise smdcum"^ 
m in ; while they negle^^t the weightier 
matters of the law, mercy.j judgment and 
righteousness*^ How prepollerous and 
abfurd is it to fee a man break charity with 
his Chriftian brother, for the Begle£l of 
modeSy ceremonies^ and human inventions^ 
while he v/ould carefs him, though adrunk- 
ard, an adulterer, or a profane fwear^r, if 
he obferved thefe ? Reafon will teach us, 
that duties ofthehigheft importance, fhould 

* 1 Tim. i. T^. — ^15, 



186 K N O X s ESSAY S. 

be the mo,ft ardently cared for, and the 
moft diligently performed. We would deem 
him a fool, who would be more concerned 
about the fecurity and welfare of his finger 
or toe, than of his heart or brain. Every 
thing appertaining to true religion merits 
our regard and obfervance ; but the vitals 
of religion merit our warmeft zeal . ' ' G o d^ 
^* loveth mercy more than facrifice, and 
^* righteoufnefs more than all burnt ofFer- 
^Mngs.'^ 

(4.) True zeal always takes its rife in 
the hearty and is founded on a right temper 
and ri^ht affections there. It is termed 
ferDeticy oj spirit.^ Chriftian zeal is the 
fprightly vigor, and firenuous activity of 
every holy affefilion and difpofition ; and 
thefe fprings fet the a6^ive powers of the 
foul ^nd body to work in the eaufe of Gojo^ 
and goodnefs.-' — And here we may take no- 
tice of the opposites and counterfeits of true 
zeal, m this view of it ; — fuch 2is^frst^ a 
Laodiccftiy careless^ ifidolent^ luke'warm 
temper of mind : The pcrfon is neither 
hot nor cold ; — he wdll not w^hoUy throw 
up a profeffion of religion ; yet is he too 
indolent and unconcerned to a6l up to it 
n'ith becoming earneftnefs and intcnfenefs, 
fpirit and refolution. He, as it were, halts 
betroeen i%vo opinions ; his mind is in a 
Hate oi torpid eqinlibriimy \yithout heat 



KNOX'S ESSAYS, 187 

enough to efpbufe its iiiterefts and perform 
its duties, or coldnefs enough to abandon 
it and give it up. This is the fad cafe of 
millions in the chriftian church.^ Second^ 
ly^ there is a feeming counterfeit zeal for 
religion, where there is no warmth, of o^^r- 
tion^ a blustering^ noisy ^ profeCion, fpend- 
ing itfeif either in religious difcourfe or con- 
troverfy, or in uncharitable and cenforiou§ 
judgings and railings againft the characlers 
and profeffions of others, where there is 
really no true regard to religion at heart. 
This feems to have been the zeal or (hypo- 
erify) of the ^-rri^d*^ B.ud pbarjsees ,' and is 
w^ell defcribed by the prophet | Or, third- 
ly^ it is a dreadful counterfeit of trpe chrif- 
tian zeal, w4ien men make a great fhew and' 
ftir in religion, merely to deceive others, 
and to obtain wicked or secular ends, as 
was the cafe with Jehu^ w^hen he faid ^ 
*' Come fee my zeal fc^ the Lord." J 

(5.) True chriftian zeal always begins at 
home ; it firil calls the beam out of our owa\ 
eye r its indignation rifes highell at our own 
&ults ; it is vigoroufly concerned for our 
ow^n reformation, correfilion, improvement 
in knowledge and grace ; per£e6lion and 
final fecurity and happinefs. It is abfurd 
to imagine that a man can have any right 
'ind true hatred of fui in others, w^hile he 

* Rev. iii, 14,-19. 

t Ezek. xxxiii.3x. Psal. Ixxviii. ^, 37. Ifa, xxix. J^. 
, } 2 Kings X. ib\ 



188 KNOX^s ESSAYS. 

has none againft it in himfelf ; or that a 
man fhould be anxioufly conccrHcd for an- 
other man's reformation, falvation and hap- 
pinefs, while he has no regard to his own. 

(6.) True chriftian zeal is ever properly 
employed about others in the second place. 
Chriftiansare zealous of good works, both 
in themfelves and others,*^ We have in- 
ftances of this kind, A£ts xvii. 16. Revv 
ii. 2. Charity ftiould quicken our zeal 
both against the sins and for the happiness 
of others. Da^id was grieved, and fhed 
tears, when he beheld tranfgreirors. — Le^t 
was vexed by the filthy converfation of the 
wicked. Chriftcaft the money changers 
out of the court of the temple, and in this 
was fulfilled in him that fcriptiu'e, " The 
zeal of thy houfe hath eaten me up." 
FauVs fpirit was moved, at the fight of 
Athenian idolatry. True zeal will engage 
us to reprove the fins of others, in a proper 
place, time and manner. f True zeal againft 
fm, will make us fhun iinful companions, 
Pfal. cii. 4. — It will alfo engage lis to do 
all the good for the fouls of others that we 
can, Eccles. ix. 10. 

(7.) That we may fhun irregularities im 
the exercifes of our zeal towards others, we 
fhould obferve the following cautions : 1. 
Let us take heed of a cenforious, unchari-. 

* Tit ii. 14. 

fEphe?. V, II. Tit, 2, |D,"^i3, ^Tim.iv. «• 



KNOX^s ESSAYS. 18^ 

table fpirit in our reproofsof others. — This 
is a zeal unchristian and witboiit know- 
ledge, and is never likely to do any good. 
2. Let us beware of passion and wrath in 
our zeal to reclaim and reform tranfgreffors. 
Love to theperfonof the offender, and meek- 
nefs fhould accompany our moil zealous 
endeavors to reform him : For, in this cafe, 
as in others, the wrath qfman workcthnat 
the righteousness of God. 3. The inftru- 
ments of chriftian zeal, are scripture, rea- 
son and persuasion. It is a wicked, anti- 
chriftian, unw^arrantable zeal, to deftroy 
men's bodies, or rob them of their interefts, 
for the good of their fouls. This is the 
zeal of Popifli inquifitors, 4. Our zeal 
fliould be tempered with prudence. The 
zeal of a private chriftian cannot, with pru- 
dence, be carried fo far in the reformation 
of abufes, as that of 2l magistrate or public 
minister of religion. Altho' every chrifti- 
an fhould be zealous for the propagation of 
truth and goodnefs, yet the meafiire of his 
zeal (liould correfpond with his flation.— 
Befides, the exertions of our zeal againft 
fin iliould be regulated, by the character 
of offenders, and the nature of their offen- 
ces. Public, bold and shameless offenders 
are to be rebuked sharply.^ Of fome 
have compaffion, making a difference ; 
And others fave with fear, pulling them 

* Tit. i. 



190 KNOX'S ESSAYS^ 

out ef thejir€.\ S. Right zeal is exerted 
againft all fin, both in ourfelves and others. 
(8,) True chriftian 5:eal is enforced upon 
us by many reaibns and obligations : 1 . The 
importance of religion defervesour zeal. — 
2. The difficulties that attend the right 
difcharge of our chriftian duty require zeal, 
and render it neceffary. — 3. We can have 
no evidence of our own fincerity, without 
becoming fervor and earneftnefs in the du- 
ties of religion; for, confidering the un- 
fpeakable importance of religion, if we are 
truly concerned about it at all, it muft be 
zealously. — 4. We fhall never do much 
good to the fouls of others, or much honor 
to our common chriftianity, without a pro- 
per degree of chriilian zeal. — 5. We have 
the examples of tht pfophets^ and of Christ 
and his apostles^ and of all eminently good 
men, to countenance and encourage us in 
a zealous adherence to religion, and in the 
zealous prafilice of the duties of ito 

ESSAY XXVIIL 

Patience ^;?^ /y??^ Contrary Vices. 

1. T>ATIENC£ is t^vofold. It either, 

J- (1.) refpefts the evil of life v/hich 

we are actually feeling ; or, (2.J fome fu- 

t Jude 22,^3. 



KNOX'S ESSAYS. 191 

ture good, which we have reafon to expe6l5 
but which we do not as yet enjoy. The 
firft is expreffed in fcripture by the word 
upomone ^ ^vhich{ignifi^s Sinenduring ofaf- 
Jlictions %mth constancy. The fecond by 
the word malirathiimia^ 2itength of mind ^ 
which llgnifies a patient waiting for a pro- 
mised goad^ and is^ oppofed to hastiness of 
spirit.^ 

2. Patience does not confift in fw^^w^f^i- 
lity^ nor fuppofe it. It fuppofes that we 
feel the whole weight of owx troubles and 
affli6lions, but bear them with a chriftian 
fpirit and temper \ and implies the follow- 
ing things. 

S. That we have the command and pof- 
feflion of our own fouls and are not rifled or 
difcompofed, by the crofs or painful acci- 
dents of life ; but that we are fb much our 
omn man as to fee, and fteadily to perfue 
and perform the duties which become us as 
men^ and christians. 

4. Patiece will prevent us from making 
hafty judgments either concerning God or 
man ; either againft ourfelves or others^ 
Impatience makes men fretful and difcon- 
tented, and hurries them on in the heat of 
their fpirits, to rafh and wicked judgments 
both of God and man ; ^I faid, in my hafte> 
allnaen are liars/ and fo Pfal. Ixxvii. 7,— lOv 

^ Heb. vi. 12, Jaiacs v# ip. Rom. li. 4.— ~xi» 32. .a 

?«r. vit ^« 



192 KNOX'S ESSAYS. 

Patience will make us confider, that we 
may be miftaken both with regard to the 
designs and intensions of God and man, 
and with regard to iht justice z.nd propriety 
of our affii6lions, and will fave us from 
many rafh, \vicked and uncharitable 
thoughts, both of God and our neighbor. 

5. Patience, will prefe.rve us from ufing 
unlawful methods both of delivering our- 
felves from prefent affli6lions and obtaining 
the things we defire,^ — if we are endued 
With chriftian patience we will rather suffer 
than sin : We will rather continue poor 
and miferable, than better our ftate by for^ 
bidden and unlawful means : We will wait 
God'3 time and will, in the way of duty 
and honeft endeavors ; being alTured, that 
God will deliver us from trouble, and peri^ 
form his promife to us in the very beft and 
fittell time and manner, if we do indeed 
l^vait upon him and truft in him. 

6. Chriftian pati'ence will engage us to 
perfevere in the way of duty, in the midfjt 
of all difcouragement and oppofition ; be- 
caufe, it proceeds upon a fuppofition and 
firm unfliaken belief, ' That whatever be- 
** fals usy is beft and fitteft for ^ upon the 
** whole; that whatever we fuiier, we not 
** only fuffer defervedly, but it \s proper and 
^' needful that we fhould fo fuffer, and that 
^* whatever God hath promifed, (hall furely 
^ beperformed in the fitteft an4 propereft 



KNOX'S ESSAYS. 193 

*^ time.'' In a word, it proceeds upon a 
firm, convifitive and pra6lical belief of the 
truth, wifdom, goodnefs and power of god^ 
and of the perfeft equity, wifdom and good- 
nefs of all his providential dealings with his 
creatures, and that if %ye do but our part, 
GOD never can nor will fail in his. Nay, 
that even his delays in delivering us from 
affli6lion, or conferring upon us his promif- 
ed bleffings, are juft and rights merciful 
and gracious.^ 

7. This grac€ is perfeflly reafonable, 
and fit and becoming to be exercifed by 
fuch creatures as we are, as will appear by 
the following reafons. 

8. Impatience under aiBiftions, or in the 
delay of expe6led good^ can be of no man- 
ner of fervice to us, but muft do us a great 
deal of hurt. Our fretting and murmuring 
under affliclions, difcompofe us, and make 
their weight double. It (hews a rebellious 
temper, and renders us unworthy of the 
relief which we defire ; while, at ihe fame 
time, it cannot procure us any relief, but 
muft heeds make our cafe worfe. 

^. We deferye no good thing at the hand 
of God, but :* '}> evil, even eternal misery ; 
and therefore, if we think rights a living 
man, has no right to complain, for the 
puuilhlTient of his fins ; but it is his 
evident duty to bear the iudignatioa of the 

^ J«b Vti. 9. Hcb. xii. i, &g. 



194 KNOX'S ESS AYS- 

Lord, becaufe he hath finned againft him. 
If we had our deferts, we would be in hell ; 
therefore, we fhould bear patiently every 
afflidion, which is fhort of this. 

10. Even where god hath made promi- 
fcs to deliver his people from afRiclions, or 
to beftow upon them mercies, he hath not 
ordinarily limited himfelf to any particular 
time: but juftly expeds that vv^e fhould 
refer the time and manner wholly to his 
own infinite juftice, wifdom and goodnefs, 
and wait upon him believingly, confidently 
and refignedly for the event. 

11. God's mercies and deliverances are 
fo full^ complete and satisfying in them- 
felves ; and the very fmallefl of them is fo 
great an honor, when conferred by fo great 
a Being, upon fuch worthlefs, undeferving 
and helLdeferving creatures as we are, that 
it becomes us to wait patiently for them, ia 
the moft diligent and felf-denying means^ 
all the days of our lives. What are we 
that we fhould set a time to the great god^ 
and be fretful, peevifh and impatient, if he 
doesi not hear our cries and gratify our de- 
fires, in fending us bleffings and deliverap- 
ces, which we have not the leaft claim tQ 
of rights and which wchdiVQ %v holly for ^ 
felted by our fins and provocations ? 

12. In a word, if we would confiilt our 
duty to GOD, and our own higheft intereft 
and happincfs, it behoves us to let patience 



KNOX'S ESSAYS. m 

have its perfect nvark, under every trial 
and kffliflion. 



ESSAY XXIX. 

MEEKni.ss mid the opposite Vices, 

!• 'T^HE fcriptures teach us to confider 
J- meekness, as referring, in its exer- 
cifes, both to GOD and man. 

2. Meeknefs, as it is a right temper 
towards GOD, refpe6ls either his word or 
his providences* 

3. As it rcfpefts his word or his re'tsea!^ 
edivill^ it confifts in a humble, teachable 
fubmiffion to the authority of his word ; 
that the foul bows to it and acquiefces in 
it, and facrifices all its prejudices^ carnal 
reasonings and preconcei'ved opinions to its 
diftates. It implies the temper of young 
Samuel^ *' Speak, Lord, for thy fervant 
*' heareth." Or, that of Corneliuses houfe- 
hold, '' Behold, we are all here prefent be- 
*' fore GOD, to hear w^iat is commanded us 
•" of GOD.'' Thus we are commanded, to 
receive with meekness (with the eager, fub- 
miffive, obedient temper of humble difci- 
pies, and with all readinefs of mind) the in- 
grafted word, which is able to save our 
smds.^ Thus Chrift was anointed to preach 



19.6 KNOX'S ESSAYS. 

^ood tidings to the meek : And God dwells 
with them who are of a humble heart, and 
who tremble at his word ; and guides the 
meek in judgment. f 

4. Meeknefs towards GOD, implies an 
humble^ complacential submission to his 
promdential vjill^m its severest and most 
afflictive dispensations. And this is fub- 
miffion or refignation to the Hvill of GOD, 
in oppofition to a fretful, murmuring, im- 
patient fpirit againft his providence. The 
man who is thus meek towards GOD, is 
dumb and openeth not his mouth ; and is 
ftilL and fiibmits quietly to the j:od ; and 
humbles himfelf under the mighty hand of 
GOD, and accepts the punifliment of his 
iniquities, and fays with Ely, '-^ It is the 
*' Lord, let him do what leemeth him 
*' good." 

5. Meeknefs, as it is a right temper of 
mind and fpirit towarcls bur neighbor, con- 
fills in a fweet and cafy, courteous and 
obliging, peaceable and compofed temper 
and behavior, and is oppofed to a boifte. 
rous, unruly, morofe, revengeful, and more 
efpecially to a furly and angry temper and 
condu6l towards others. ^ 

6. The meek perfon is calm under pror 
vocations, and, having a command over hi? 
own fpirit, is not hurried on to cnrfmg^ 
railing, reproachful language, or to haft 

+ Psal. XXV. 9. Jsa. Ixi. 1. 



KNOX'S ESSAYS. 191 

fi^fentfnent and revenge^ which always 
drives people of furious, ungoverned paffi- 
ons, to finful, and often to very unjuft and 
injurious extremes. The meek man will 
never be angry without a caufe, or abovo 
meafure ; will never take an affront where 
none is meant, nor refent a real affront 
above what it deferves. He is flow to 
wrath ; not eafily provoked ; thinketh no 
evil ; fpeaketh not .unadvifedly with his 
lips; rendereth not railing for railing ; but, 
by foft and reafonable anfwers, turneth 
away wrath, and overcometh evil with 
good. Anger refteth in the bofom of fools : 
But it is not fo with the meek man ; he 
ietteth not the fun go down on his wrath, 
^f his brother fm againfl him se^enty-se'vcTp 
times in a day, and fay, / repent^ he forgiv- 
€th him, and eafily maketh up any breach, 
upon proper acknowledgment and ful5'mif- 
fion- Peace is his element^ and wrath the 
averfion of his nature. 

?• Meeknefs difcovers itfelf, in a great 
^caulioufn^fs of giving offence to others. 
Proud, angry, wrathful and turbulent men, 
iire not cautious of this : They are perpet- 
^aljy giving offence, and feem to delight 
and glory in it, as a fign of courage. But 
the gofpel t^acheth us to fpeak evil, (unne- 
ceffarily) ol no man; not to bebrav/lers., 
h^ gentje^ kiM*^^l>tender-hearted3 tliiisfhev/- 

i^2 



198 KNOX'S ESSAYS. 

ingall meeknefs to all men,^ The meek 
man is ever a civil, affable, courteous man; 
and a good heart teaches him that which is 
the grand precept in politeness and true 
gaod breeding ; namely, to give no offence 
or uneafmefs to any in company ; but to 
endeavor to give pleafure and latisfaftion to 
all^ fo far as that may be done with a good 
confcience* 

8. Meeknefs will fliew^ itfeif in amodcft 
and becoming deportment in every differ- 
ent rank, flation and relation of life* It 
will r^^Jt sevoants^ children^ and all infe-^ 
riors contented and pleafed with their low 
and inferior Nations 'y the poor wdth their 
poverty^ and the affli£led with their afflic- 
tions* And it Will make fuperiors humble 
in their exalted ftations, affablq, and cour. 
teous^ juft and merciful, mild and gentle to 
thofe that are under them, in inferior Hates. 

9. Above all, a meek temper will fliew 
itfeif in things that relate to religion. Sure- 
Iv the wrath of man worketh not the righte- 
oufnefs of GOD. We are to contend in- 
deed earnefily for the faith once delivered 
to the faints, and not to deny or diffembte 
what we take to be the truth of the gofpel, 
even at the rifque of life itfeif: But toman, 
age religious difpiites and contrx^verfics 
with angry contention and a perfecuting 
fpirit, is to defexid ^d maiutain truth in a 

"« Til, ii** 7S^. 



KNOX'S ESSAYS. 199 

^nanner quite oppofite to the temper and 
ipirit of the gofpel, and which is never like 
to make profelytes. It is to offer a holy 
facrifice with unhallowed fire, — and, like 
Uzzabj to polkite the ark of GOD, by a 
*wrong touch : Therefore, w-e are comman* 
ded, -' In meeknefs to inftruft thofe who 
^' oppofe themfelves.* To be ready to 
'' give an anfwer to every man that afketh 
^^ us a reafon of the hope that is in us, with 
'^ meeknefs and fearJ'f And even offend- 
ing brethren are to be treated, and if poffi^ 
ble recovered from the fnares of the de'uil^ 
** In the fpirit of meeknefs. | Nay, the 
.*^ wifdom that is from above, is firft pure^ 
*' then peaceable, (or meek) full of mercj 
*^ and good works ;'^ — and a wife and 
inowing man in religion, is to rule his 
tongue and angry paffions, and to fhew, out 
of a good converfation, his works, with 
meekness ef ^a)isdom.\\ Indeed, the very- 
genius of the gofpel is meekness. — It is thi^ 
jnainiftry of reconciliation with GOD and 
4nan» — It proclaims peace upon earthy as 
well Osgood vjill towards men. 

10. We cannot be chrillians ^vithout thk 
temper ; without all lowliness and meek-- 
ness : For, this is the very temper and 
ipirit of Chrift, and he has commanded u^ 

* a Tim. ii. a^, 
+ I Pet. Hi. i5» 
4 Gal, vi. 1. 
I Jsim. ixi. i3> Icco 



goo KNOX'S ESSAYS. 

to take his yoke upon us and learn of him ; 
for, fays he, ^^lam meek and low of heart.'* 
And this temper he eminently exprefled 
through the whole of his own life. 

11. Meeknefs is one of the fruits of the 
regenerating^ fan6tifying fpirit, without 
wiiich we are fure, none will enter into the 
kingdom of heaven. Indeed^ the moil of 
thefe fruits, as enumerated by St. Pauly 
are branches of meeknefs, '* Meeknefs, 
*' love, joy, peace, long-fuffering, gentle- 
*' nefs, goodnefs ;" — and the greateil num- 
ber of the works of the flelh^ are direftly 
the oppofites of meeknefs ; fuch as, *' ha- 
*' tred, variance, emulations, wrath, ftrife 
*' and envyings, 



\ 



\1. Meeknefs is a grace exceedingly or- i 



namental to the chriftian charafter. We 
are commanded to be clothed with humility 
{which is a lifter grace to meeknefs) *' and 
*' to put on the ornament of a meek and 
*' quiet fpirit, which is in the fight of GOD, 
^' of great price."^ It is faid alfo^ ** that 
** he who is flow to anger is bettet than the 
^* mighty ; and he that ruleth his fpirit, 
*' than he thattaketh a city.^f The meek 
alfo are pronounced /^/^^^<?^, by our Saviour, 
and have a promife that they fhall inbent 
the earth.% 



* I Pet. ill. 4. 
^ Prov. xvi. 35, 



KNOX'S ESSAYS. 201 

^ 13* The meek man has the only chance 
.of going easily ^quietly and happily through 
the world. Nothing that happens will 
much rifle or difturb him, and his temper 
will render him beloved and admired by 
>11. 

14. Let us not miftake an easy^ indolent j 
insensible^ cowardly natural temper for 
jChristian meekness. It is a grace of GOD's 
holy Spirit ; and the true chriftian is meek, 
not for want of true courage and fenfibility 
,of injuries received, but in obedience to 
the laws of GOD, and in conformity to the 
do6lrines and example of his Saviour. 

15. If we would obtain this grace we 
muil pray and ftrive to obtain it with all 
diligence and much self-denial : For, it is 
direftly againft the grain of our corrupt and 
fpiful nature, and the prevailing maxims of 
$he world. Indeed, no man will ever be 
endued with true chriftian m.eeknefs, till 
he has been renewed by the holy Spirit, 
knd has learned of Chrift to be meek and 
lowly of heart. 

ESSAY XXX. 

Charity, and the opposite Vices, ^ 

1. /^HARITY is but another word for 

^'--^ lon)e ; and when it is ufed as a term 

;iu clivinity, in its largeft and molt extenfive 



202 KNOX'S ESSAYS. 

fenfe, it fignifies the whole of our duty fo 
GOD and man, both in its principle and 
proper fruits and effedls. In a word, cha- 
rity is the fulfilling of the whole law, and 
includes the two great commandments laid 
down by our Saviour as the fum and fub- 
ftance of the law and the prophets. *'Thou 
•* fhalt love the Lord thy God with all thy 
** heart, with all thy foul, &c. and thy 
*' neighbor as thy felf.'^ Charity, there- 
fore, in this largeil fenfe, implies a right 
temper of mind, both to GOD and our 
neighbor^ and all its genuine fruits and ef- 
fects, and therefore, is the whole of true 
religion and morality, 

2t This grace or virtue, as it refpe6ls 
GOD, ( 1.) P^'^^^PPO-^^^s aright knowledge 
of GOD ; that we know him, or have wor- 
thy and jufl conceptions of him in his ado- 
ral3le and amiable perfections (for there is 
not a more certain maxim, than that we 
can have no love for an unknown objeft ;) 
and this knowledge, though it may be ob- 
tained in part, and in fome degree, from his 
works and providences, yet it is moll per- 
feflly obtained from his revealed word, il- 
luftrated and fet home upon the foul by the 
influences of his Spirit. (2.) It implies 
that we love him supremely^ and above all 
other beingt% ; for if we do not love him 
thu!i. we do not love him as GOD ; or the 
affection does not correfpond with the ob- 



KNOX^s ESSAYS. tOS 

jeflofit. (3.) It implies that we arc cheer# 
fully and cordially devoted to his fervice 
and obedience : " For this is the love of 
*' GOD, that we keep his commandments/' 
3. The vices oppofitc to this branch of 
charity — are, (1.) A wilful and carelefs ig- 
norance of GOD ; a neglecting the means 
of knowing him and acquainting ourfelves 
with him, without which it is impoflible we 
fhould love him as we ought- (2.) An 
exceifive self-lo^-oe^ or love of any creature, 
or creature enjoyment, by which the fu» 
preme love and affection of the foul is flo-- 
len away from GOD, and placed on the crea- 
ture ; which is spiritual idolatry. (3.) 
Ail fin and vice is a violation of this branch 
of charity ; but more efpecially thofe fins, 
which ftrike moft dire6\ly at the glory of 
GOD, fuch as blasphemy^ profane sivearing^ 
atheistical thou^ts and fpeeches, fpeak- 
ing irreverently and flighting of GOD, hi$ 
works, word, ordinances, laws, and people. 
Indeed, the natural mind is enmity againfl 
GOD, and none but fuch as are born of 

him, can trulv love him. 

.» '- » 

4., The fecond grand branch of charity, 
and as elTential as the former, is lo'^e to our 
neighbor. And this may be divided into 
two branches, humanity and (:hriftian cha* 

5. Every man, in fcripture account, is 
pur neighbor ^ bp of what nation^ or religion 



204 KNOX'S ESSAYS- 

he will, and we owe lo^t^e or charity to ev- 
ery man as fuch ; as our fellow creatures ; 
a partaker with us in the fame common na- 
ture; as fprung from the fame original 
ftock, a creature of the fame GOD, an inha- 
bitant with us of the fame world ; fubje(5l 
to the fame feelings, paffions, appetites, 
wants, necelTities, miferies with ourfelves, 
and bound with us to the fa.me eternal 
world. From which relations naturally 
flow the duties of juftice, fympathy, mercy, 
compaflion, ail fpringing from the root of 
charity or love to our neighbor. Hence 
we are to owe no man any thing but love ; 
and/y6i5 love is X\\t fitljifling of the %vhole 
law^ as far as it refpefts our neighbor ; be- 
caufe it will naturally and powerfully dif- 
pofe us to treat our neighbor in all refpe6ls 
as we ought ^ wherever it truly takes place, 
and prevails in the heart. 

6. Contrary to this branch of charity or 
humanity y is all injullice, evil-fpeaking,: 
evil-thinking, or raflh and cenforious judg- 
ing of our neighbor ; all narrow, national 
prejudices againft men ; all local, Contra6l- 
ed affections which fhut out a party of man- 
kind from our humanity, on account of 
their being of a different nation or religion 
from ourfelves ; all envy, malice, and cru- 
elty towards our fellow-creatures, and ali' 
partiality in the adminiftration of juftice. 



KNOX'S ESSAYS, 205 



7. Chriftian charity or Io^dc^ properly fo 
called, confifts in a peculiar affeftion for 
our fellow chriftians, under the notion of 
their being our brethren ; difciples of the 
fame Lore> and M after ; fpiritual children 
of the fame God by adoption and regene- 
ration ; heirs of the fame precious hope, 
and incorruptible inheritance ; fellow pil- 
gtiitis in the fame it range country, and fel- 
low travellers together to the fame land of 
promife. Ihi^; is ftill an advance upon 
liutnanity, and unites chriftians together in 
^e moft peculiar bonds ; fo that whatever 
Is a violation of the lav/s and bonds of com- 
mon humanity^ is much more fo of the 

\lfiws o( christian charity. Indeed, charity, 
^r chriftian love, is the peculiar genius of 
'dhriftianity, and is that grace which Chi ift 
lias honored, by making it the peculiar and 
diftinclive badge of his difciples. '' By 
''this, fays Chrift, iliall all men know that 
*' ye are my difciples, if you have love one 
'' for another." Nor is the exercife of any 
grace ^fo warmly urged upon chriftians, as 
this. _^ ^ ^ 

8. A peculi'dr ^ fruit of charity is alms- 
giving, or relieving the neceflities of the 
poor, the fieedy, the miserable and the op^ 
^pressed ; and indeed, this is what common- 
ly pafles in the world by the riame of C/6^- 
rity, though very unjuftly : F6r, the apoftlfe 
aiTuers us, that a man may give even all his 

T 



206 K N OX^s ESSAYS. 

^oods to feed the poor ^ and yet have no chci^ 
rity. An alnis, if it proceeds not froni 
charity^ that is, from a true chrillian love 
to God and our neighbor, and from a prin- 
ciple of dutiful obedience to GODj is uo 
grace at all* 

9. We have an excellent phara^er and 
defcription of charity given ^ 1 Cor. xiii. 4, 
&c. *^ Charity fuft'ereth long and is kind ; 
^^ charity envieth not ; charity vaunteth 
*^ not itfelf, i3 not puffed up, doth not be-^ 
*' have itfelf unfeemly ; feeketh not hegr 
** own ; is not cafily provoked ; thinketh 
*' no evil ; rejoiceth not in iniquity, but 
^' rejoiceth in the truth ; beareth all things ; 
*' belie veth all things ; hopeth all things ; 
^^ endureth all things ; Charity never fail* 
^^ eth. And now abideth faith, hope and 
^^ charit}% thefe three ; but the greateft of 
V- thefe is charity," 

ESSAY XXXL 

Contentment and the opposite Vices, 

X. /CONTENTMENT is a grace which 
^^^ refpe^ts only our outward condition 
in this worldj and not our ipiritual condi- 
tion here, or our lot and appointment in 
the world to come j and it confills in fucU 
a moderate value for, and attachment to 
^Ije things and enjoyments of the body an^ 



KNOX^s ESSAYS. 201 

of this mortal life, that whether we have or 
want them ; whether we have little or much 
of them, we arefo well fatisfied, and fo little 
difturbed, that we are thankful to God for 
what we have, and are at leisure to enjoy 
both God and ourselves. In fhort, it con- 
fiite in fuch a fubmiffion to God, and fatis- 
fiednefs with the allotments of his provi- 
dence, Vvdth regard to our worldly circum- 
ftances, that we may be able to fay with 
the apoftle, *' 1 have learned in whatfoever 
*' Itate I am, therewith to be contented ^ 
*' both to be full and to be hung;ry: both to 
'* abound, and be abafed and fuffer need."^ 

2. Contentment cannot reach to a man's 
ll^iritual condition or future ftate ; for, al- 
though a finner may have reafon to thank 
God that he is out of bell ; yet, it would 
ill become him to fay, ' Whatever flate my 
' foul is in, whether in a ftate of grace or 

* fin, converted or unconverted, I am 

* thercvvith contented.^ Thedeugn of God'' s 
word is, that fniners fhould have no peace 
or contentment in their fmfal and perifliing 
condition, and that they fhould never reft 
contented, till their peace is made with 
GOD. 

3. Nor would it become a gracious man 
to be contented with low attainments, in 
grace and holinefs, and an imperfeft mea- 
furc of conformity to God. Saints (liould 

* Philip, iv. 11, la. 



208 KNOX'S ESSAYS; 

be reltlefs in their endeavors to perfect ho^ 
liness in the fear £?/God ; and forgetting 
things behind, to reach forward, and prefs, 
on to the mark for the prize of their bigh 
calling. Phil. iii. 13, 14,-^nd many othei^ 
fcriptiires. 

4. Nor is it at all to be fuppofed that 
any human creature could^ or should be 
contented to be damned, and thruft out for 
ever from the beatific prefence of God. 
All fmners. indeed, ought to acknowledge 
damnation their juft portion, and approve 
the law and fentence which condemns 
them :^ But it is againft the lav^ of self ^ 
preserijation; yea, againft our duty to GOD^ 
to confent tp be damned, or to be contented 
w^ith this allotment. That firong expref- 
fion, therefore, of St. Paul, Rom. ix. 3, and 
that of Mofes, Exod. xxxii. 32, muft have 
fome other meaning. 

5. Nor ou«:ht Vv'e to be so contented with 
our condition and circumftances in this life,, 
as to be willing to take up our lot, portion 
and everlafting abode here. Chriftian con- 
tentment is confiftent with the moft earnefl 
wiflies and dcfires to be in a better coun- 
try, even an heavenly ; to be absent from 
the body, and the things and enjoyments of 
it, and present ivith the Lord ; and only 
fuppofes, that as wife and prudent travel- 
lers, we are contented with fuch lodg-inr^s 

* fsa]. ii. 4. Rorrs. iii. 4. 



KNOX'S ESSAYS. 200 

^nd fare as we meet with in our joiii^ney t<i 
our Father's houfe, and our heavei!ily inhe- 
ritance. 

6. Nor does contentmeht^ even with but 
worldly circiimftanccs, implT an infenfibili- 
iy of our difficulties and afflictions, or forbid 
lawful deilres and endeavors to get rid of 
them by bettering our condition* Such 

'^ defires are the foundation of diligence, in- 
duftry, and the tife of means, and therefora- 
eannot be difpleanngtoGon* But. content- 
ment fuppofes, that if we are difappointed 
iti the ufe of means, we acquiefce and are 
fatisfied, without murmuring, convinced 
that fuch is th^ will of heaven. 

7. Contentment is oppofed to covetous-' 
Tiess\ and ^wrldlj -mindedness ^ and fuppofes 
that our defires of the good things of this 
world are low, modeft and chriftian ; that 
we feek not eagerly great things for our- 
fclves, but bound our wifhes and views taa 
ttioderate competency ; refolving, that ha^ 
v4ng fot^d arid raiment we will be therewith 
e<Mirtented ; Ifefefn*g that a m'an^s'fife confift- 
e'th notiriUhe kburid^tnce of the things he 

■ 6/ ImiHoder^te Worldly cares aiid anxie- 
fies about wfrat may happen to us in time 
^ eonle, af€ inc6rifiilent with chriftian 
f^onteritment, as they render men imeafy 
foi- ther prefent, unfit them for the duties of 

* Luke 3{;ii. 15. Gciu xxviii. 2o. Hcb. xiii. j.5. 

T 2 



210 KNOX^s ESSAYS. 

religion, and fpeak a diftruft of the provi- 
dential goodnefs of GOD. * Befides, thefe 
cares and anxieties, although they deftroy 
our peace, yet they cannot better our cir- 
cumltances; for, taking thought^ cannot 
add one cubit to our ftature, or alter the 
courfe or allotments of divine providence. 

9. All murmurings and repinings againft 
the providence of GOD, as though Goo 
had dealt more feverely with us than he 
ought or might have done, are inconfiftent 
with chriftian contentment. To remedy 
this, we fhould confider God's univerfal 
providence, and the equity and perfect 
reftitude of his ways, 1 Sam. iii. 18. 

10. Envy againft others, who are in 
more profperous and honorable circumftan- 
ces than we, is inconfiftent with chriftian 
contentment. There can be no content- 
ment in the envious breaft. Why fhould 
my eye be evil againft my neighbor, becaufc 
God is good to him ? If my neighbor is a 
wicked man, his profperity will deftroy him: 
If a good man, why fhould I envy his pros- 
perity, and not rather rejoice in it ; feeing 
God made him profperous for wife and 
good purpofes ? Indeed, my envying my 
neighbor his profperity or happinefs, is a 
plain and convincing proof, that 1 myfelf do 
not dt^ferve thefe blcflings at the hand of 
f TOT) ; and that if I had them, I would make 
i v^^^y h^j\ ufe of them. 



KNOX'S ESSAYS. 2lf 

11. A truly contented man, however he 
may wifli his condition better, yet never 
will ufe iinldnjofiil means to better it. This 
is to make hafte the wrong way, to be rich, 
eafy or happy ; and lliews great difcontent. 
The danger of this is well painted, in one 
inftance of it, 1 Tim. vi. 8, — 10. See a 
good advice alfo againft this kind of difcon- 
tent, Luke iii. 14. 

12. Contentment will engage us to make 
the beft of our condition Vwhatever it be. 
The contented m^an will furvey his remain- 
ing comforts with gratitude to GOD, and 
comfort himfelf by confidering how few 
and tolerable his diftreffes and misfortunes 
are, compared with thofe of many others. 
He will alfo endeavor to extrafl lome fpi- 
ritual advantage out of every affliftion. 

To engage us to contentment with our 
prefent lots and conditions, let us confider, 
(1.) That they are appointed by a GOD of 
infinite jufiice, wifdom and mercy. (2.) 
That let them be as bad as they will, we 
deferve ftill worfe. (3.) That it is gene- 
rally our oivn fault j that they are not bet- 
ter. (4.) That if we arc indeed God's 
children, all will work together for good to 
us ; and that our wants and affliftions are 
ordered in mercy ^ and becaufe need so is: 
And if wc are not god's children, we are 
puniflied less^^ much lefs than our iniquities 
deferve. (5.) That however ^r/V^'c?//^ 0^ 



m^ KNOX^s ESSAYS^ 

bard and uncomfortable our lots are, out 
wants and miferies cannot be of long con- 
tinuance, but muft foon be terminated by 
death. (6.) That the beft of men, even 
the Son of God himfeif, have been in worfe 
prefent circumftances than we are ; and yet 
vi^ere perfeftly contented ; from whofe ex* 
amples Vv^e fliould learn this grace. 

ESSAY XXXIL 



Chastity and the contrary Vices- 

I, 1^^ OD hath implanted in the feles fiicli 
^■^ appetites and afFeClions towards 
e^ch other as are neceffary for the propaga:- 
tion of our kind, and without which, pro- 
Bably the firft command, *^ Multiply and 
replenifli the earth," would not have been 
readily obeyed. And it is here worth ob> 
ierving, as a proof of the divine wifdora 
^nd goodnefs, that a natural pleafur6 is iiA- 
nexed to thofe a6lions by which bur kind 
is propagated^ and life fupported atid fof- 
tainecf. * ;' 

2. Chaftity conMs in the regtil'^tSbii 6f 
fhefe appetites and defues between tft6 

3. As God l^ath iniplanted ti6 natufd 
appetites in his creatures, for which he 
liath not provided lawful gratifications ; fo 



KNOX^s ESSAYS, 2-13 

the appetites bet\\een the fexes, maybe 
gratified in a lawful manner. Wherefore^ 
challity confifts not in eradicating thefe 
natural appetites, but in regulating them ; 
reftraining them within the bounds of mo-- 
deration, and direfting them to right ob- 
jects. Hence appears the unreafonabienefs 
oi celibacy^ and a monastic life. 

4. . Although brutes, generally fpeaking^ 
are remarkably moderate in the gratifica- 
tion of thefe appetites, yet they cannot be 
called chaste^ having no confcience, and be- 
ing under no moral or divine law. Chastity 
therefore is a human and christian virtuCy 
arifing from reafon, refie6\ion, and fub- 
miffion to the authority of a divine law. 

5. Reafon and reflection will quickly 
convince us that the loofe and unbounded 
gratification of the appetites between the 
fexes, would be produ6live of the greateft 
mifchiefs in human fociety ; and therefore 
marriage^ (the only remedy againft this 
mifchief ) has been held facred and venera- 
ble among almofl. all nations, who have had 
little elfe than the dictates of natural reafon 
for their guide. Indeed, other gratifications 
of thefe appetites have been tolerated among 
fome of them. And the more brutifh thefe 
nations have been, the more unbounded 
and unreftrained have they been in the gra- 
tifications of thefe appetites, (witnefs the 
ancient Tritons.) 



214 KNOX'S ESSAYS. 

6. The chriftian revelation has limited 
the gratification of thefe appetites to one 
vooman and one man^ in a ftate of marriage, 
during the life of either of the parties ; and 
has ftri6lly, and upon the fevereft penalties, 
forbid the gratification of them in any othef 
way : The reafons of which limitation and 
prohibition, are very v^ife, and fufficientl^ 
obvious : Hence we may learn what is un^ 
chastity^ in deed^ word and thought. 

?• Unchaftity in deed^ is when fuigle and 
immarried perfons do at all aftually gratify 
thefe appetites ; or when married perfons 
at all aftually gratify them, wath any other 
perfons than their ow^n hulbands or wives ; 
and is diftinguilhed into fms Ki^ fornication^ 
adultery^ incest^ polygamy-^ todomy^ and 
self' pollution. 

8. Unchaftity in thought or defire, is 
when one of either fex, looketh upon one of 
the contrary fex, w^hich is a forbidden ob- 
jeft, fo as to luft after them, or defire cri- 
minal converfe widi them. And how 
much more criminally unchafte muft it be, 
fo to inflame the heart with an abfent, for- 
bidden object, as to a£l over the guilty 
fcene in imagination ? 

9. Unchaftity in word, is when we ufe 
fuch filthy obfcene language, as has a ten- 
dency to excite unchafte thoughts and de- 
fires, either in ourfelves, or others. In or- 
der to maintain and preferve our chaftity, 



y 



KNOX'S ESSAYS. 21S 

the following things feem necefiary and 
uieful : — (1.) To pray for, and endeavor 
after true con'oersio?}^ or a 7/cU', clean^ and 
pure heart ; for while we have a corrupt 
nature, our paflions and appetites will ever 
be inordinate and ungovernable. -^(2.) To 
Ihun all unneceffary intimacy and fahiiiiar- 
ity with forbidden obje61s of the different 
fex, by \vhich we may infenfibly contra6l 
imlawful defires, which may in time lead 
to criminal actions ; or, where a friendfhip 
is cultivated between the fexes, to improve 
it to the ]^omoting of purity and virtue.-^ — 
(3.) To choofe and confort with fuch com- 
panions of our own fex, as are moll chafte 
and modeft in their language and deport- 
ment; and on the contrary, to fliun all 
lewd, immodefl, profligate companions, 
who will foon vitiate our tafte, and corrupt 
our manners.— (4.) To be much in reading 
the fcriptures, and fuch other books, as 
tend to purify the mind, and infpire chafte 
and holy thoughts ; and cautioully to fhun 
the perufal of loofe plays, fongs, romances, 
and fuch trafh as corrupt and debauch the 
mind.'— (5.) Often to examine our own 
hearts, and meditate on the extreme evil 
and danger of unchaftity ; how unlike It 
renders us to the pure and holy God ; how 
unfit for his enjoyment, and how obnoxious 
to his vengeance ; that burning lulls, are 
fuel to kindle upqijenchable flames, in the 



•216 KNOX'S ESSAYS. 

place of torment, — (6.) Faftingand prayer, 
have been found excellent and efFe6ltial re- 
medies for unchailitj ; and indeed, all the 
inftrumental duties of religion lliould be 
ufed in this view. — (7.) Chaftity agrees 
well with diligence and fobriety, and often 
dwells under the fame roof with them,— 
(8.) Marriage is to many, the only' remedy 
for unchaftity ; and it is a lawful and ho- 
norable one. — (9.) But, in ihort, without 
a new and divine nature, and grace in ex- 
^rcife, nothing will efFeclually f^ure either 
married or fmgle from tnichastityy_eithtr 
in thought^ vjord^ or action. 

E S S A Y XXXIIL 

Humility, and the opposite Vices. 

i. TJUMILITY confills in a right jiKigf. 

-^ -^ mem of ourfelves, compared w^ith 
other beings ; and is oppofed to th^ vic^ 
oi pride ^arrogance ^self-righteioifsnesSySetf' 
conceit^ inanity ^ 2i\\A boasting ^x\6 glorying 
in one^s felf, with a contempt of others. ' 

2. Humility, like all the other chriftian 
graces, mull be feated in the mind<and thence 
difplay and manifeft itf^lf in our words and 
outward deportment; and ther^f^re ' tfce 
apoftle exhorts chriftians td /^ put -c^i 
^' humblenefs of mind.'^ i ^ 



KNOX^s ESSAYS- 21? 

3. Humility does not confill in making 
a wrong judgment of ourfelves or others^ 
or in thinking lefs or worfe of ourfelves 
than we deferve ; but in making a right 
and juft judgment of ourfelves and 
others on comparifon ; and if we do fo^ w c 
fhall have little reafon for pride, arrogance 
or felt conceit. Nor, 

4. Does humility confift (as many have 
fuppofed) in mean clothes, deje£ted looks, 
and a complaifant cringingbehavior to our 
fellow creatures : All thefe may confift 
with the vrnpH infufferable pride and ambi- 
tion, and are often only cloaks to conceal 
it; Yet the world makes humility to con- 
fill wholly in thefe things, and will not allow 
aman to have any pride, who is negligent or 
flovenlyinhisdrefs^oraiFableinconverfation. 

5. The humble foul fees that he is ?20'- 
thing before GOT) -, or in comparifon with 
him ; that he is but a creature of a day, 
fprung from the duft, whofe breath is m 
his noftrils, w^holly depending on GOD for 
his foul, its faculties, his body ^nd its fen- 
fes; for every moment of his ex iftence, every 
fupport and comfort of the prefent life, and 
every hope of future life ; and therefore, he 
walks exceeding humbly with his G( 0. 

6. The humble foul fees that it is not 
only a dependent creature, but a sinfiil\ 
guilty^ helpless^ perishing^ lost^ miserable 
creature, who has deftroyed itfelf; who 
defer ves hell, and no kind of mercy or favot* 



218 KNOX^^ ESSAYS'. 

from GOD at all : Therefore, he is content- 
ed in all ftates without murnauring ; bears 
afflictions with patience ; is thankful for 
every, even the fmalleft favor ; rejoices in 
the glacl tidings of a Saviour and falvation ; 
gladly difclaims and renoimces his own 
righteoufnefs and merit, and joyfully em- 
braces and pleads the righteoufnefs and 
merit of Chrift; comes to GOD poor and 
erapty, wTetched and miferable, humble 
and penitent, and falls down before the 
throne of his mercy, willing to accept the 
free falvation with the utmoft gifttitude, on 
GOD'S own terms ; on any terms, 

7. The humble foul, knowing its own 
natural w^eaknefs, blindntfs, ignorance and 
fallibility; how prone it is to errors, mif. 
takes and prejudices ; readily renounces 
and difclaims its own weak, corrupt, falli^ 
ble judgment in religious matters ; fubmits 
its reafon and underftanding w^holly to the 
dictates of god's iforr/and the guidance of 
his Spirit^ and is willing humbly and glad- 
ly to learn from GOD and his blessed Son^ 
the truths and duties of religion. He is 
not wife in his own conceit, or wile abovq 
what is written, but wholly fubmits hi^ un- 
derftanding to revealed truth. 

8. The humble foul thinks meanly of 
its own knowledge and goodnefs,coinpared 
with that of other men of nobler powers, 
and higher attainments and advantages ; 
ejiceming others better tjian himfelf, ancj 



KNOX^s ESSAYS. 219 

in honor preferring them. He is fo far 
from envying fucb, that he honors and re- 
fpe6ls them as better and more ufeful than 
himfclf ; thanks GOD for his grace in them 
and his gifts to them ; is ready to leara 
from and imitate theni ; fpeaks honorably 
uad refpeft fully of them to others, and 
thereby endeavors to promote their ufefuli 
nefs in the \v-orld : Nay, he is mot angry or 
offended, nor is hks pride piqued, if they 
are honored more than hixn, ajidathis owu 
exrpence. To bear this patieritly, fliews^ 
true humblenefs of mind* 

9. The humble foul, fenfible, that all its 
knowledge and goodnefs is borrowed and 
r/i^'rix'c'r/ ; is the fruit of God's gifts and 
grace, and of the opportunities and advan- 
tages which he has conferred upon it ; and 
how very limited and imperfetl its know-. 
l^dge- is at the beft ; how very little it knows 
of what may be knovv^, and how imperfect 
its knowledge is of the things which it 
knows, how many degrees of grace and 
goodnefs there are between it and the per- 
feftion of holintfs of vv'hich our nature is 
capable : The humble foul, I fay, knowing 
and being convinced of all this, can never 
defpife thofe who have lefs knowledge and 
goodnefs than himfelf; becaufe, he hath 
nothing vvhich he hath not received, and it 
is GOD ^^1io hath made him to difier, and he 
is ftill but a poor, imperfect creature, full 
of ignorance and corruption. This ther^- 



220 K N O X's E S^ A Y S. 

fore keq^s him ^rom spiritual pride ; from 
•self-rigbteQusness and self-conceit ; froto 
being puffed up, and from glorying in a ftate 
which is fo very far fhort of perfedion. He 
is humble^andpitiestheinfirmities of others. 

10. Pride was the firft fm of men and 
angels^ and is Itill the predominant vice of 
foaiers, and the laft fm which is totally 
fubdiied and rooted out of the human heart 
by renewing grace. 

. 11 . Pride to%vards G OD, fhe ws itfelf by 
the following fymptoms. Men who will 
belieye their own vain imaginations, fooner 
than GOD'S word ; who fet up their dark- 
ned reafon^ above the word of GOD, and 
their own corrupt wills, above the will and 
law of GOD ; who oppofe GOD. and mur- 
mur againft him, and will not accept of his^ 
Son and his righteoufnefs, but believe they 
have righteoufnefs and merit enough for 
their juftification, are exceffively proud r 
And this is the moft hellifb and provoking 
of all pride ; yet, it is the pride of every 
unconverted fmner. 

12. Pride towards men^ fliews itfelf in 
undervaluing and defpifmg others, and pre- 
ferring ourfelves before them ; in contra- 
di6tingand oppofnig others upon all occa- 
fions ; in looking down upon others as be- 
neath our notice, and undervaluing all their 
good qualities and accompliftiments ; in 
fpeaking much of ourfelves, praifing our- 
felves, and boafting' and glorying in oux 
adtions and difpofitions. 



K N O X's ESSAYS. 221 

13. Gaiety and fondnefs of drefs, isa kind- 
oi childish, womanish \miity, which hardly 
deferves the name oi pride. It is a kind of 
childifti folly which deferves to be laughed 
at, and which no fmner of good common 
fenfe was ever guilty of, \\ iiat ? Proud of 
that which covers our nakednefsand fliame I 

14. The devil aflforels thehigheft example 
of pride ; and the bleffed Jefus of humility. 

15. Pride is the moft shameful and ab^ 
surd'Vic^ of a man ; and humiiity the moft 
amiable^^^ornamentah\Yi\i^oi2iQhx\^\dA\.X 

ESSAY XXXIV. 

Sobriety^ and the contrary Vices, 

1. C OBRIETY is a very extenfive virtue^ 
>^ #hich is not only oppofed to drunk- 
enness and intemperance (as it is common»>^ 
ly underftood); but to all levity of mind 
miA irregularity of the passions, appetites 
and affections,— ln(itt(l, to be sober y\B to 
perform the third part of our chriftian duty. 
it We mull deny all ungodlinefs and every 
*' worldly k^ft^ and live godly, righteoufly^ 
** and foberly in this world. ^'* 

2. There is an intoxication or drunken- 
nefs of the mind, as well as of the body ^ 
and the scripture or gospel sobriety is par- 
ticularly, if not chiefly oppofed to this vice. 
All temperate and abftemious men, are not 

I Psnl. xxxvii! ;6. Matlh. v. 4.— xviii- 4. ira.^lvii. v5» 

Luke xviii. 9,— 13. 1 Pet. v. 5. Jafncsiv.6. 
* Tit. 11. la. 



222 KNOX'S ESSAYS. 

Ibbcr men. Toung vjomen and deacons- 
whes are Gommanded to be fober ;f and it 
would be indecent to imagine, that this was 
a caution againft intemperance in drinking. 
Young m^en are exhorted to be fober-nriind- 
ed;f which lliews that this virtue relates 
to the government of the mind, as well a^s 
to that of the bodily appetites. — Sobriety is 
alfo oppofed to gaiety and vanity in dress 
in womieji^ and pertnefs or immodefty of be- 
havior : *^ In like manner alfo, that womefi 
*^' adorn tbemfelves in modeft apparel, with 
* ' fhamefacednefs and fobriety y iK)t with 
*^ broidered hair, or gold, or pearls, or coft- 
*^* ly array ; but with good works." |! — It is 
alfo oppofed to j&rirf(? and sclf-cmicci^ :'^^ 
*' Lrct no man think of himfelf more hiQ-hlv 
^^ than he ought ;- but foberly, according as 
^' GODhatfidealt to every man the meafiire 
'' of faith.''' 

3. Sobriety, therefore, as it is a m^'W/rt/ 
mrtue^ feemsto fignify^^-r^^/ryand decorum 
of thou2:tit and behavior ; and confifts in a^ 
due and pruclent regulation of the paffions, 
appetites, affeflions and a^lion^, and is op 
pofed to levity^ fiekleness and inconstancy 
iff mind ; fa pride ^ self -conceit^ and extra- 
vagant /^r^^^^fa;?^ 2iwdi affections of all forts. — - 
So that a fober man, is one who is difcreet, 
humble, prudent, compofed, patient, meek^ 
grave and exemplary in all manner of life 
and converfation, 

t Tit ii, 4. iTini.ni. t». |Tlt. i.4» 



K N O X*s E S S A Y So 22i 

4. Sobriety is alfo often particularly op- 
pofed to intemperance in drinking. ^ 

5. i>ruukenncfs which is th^ oppofite to 
fobriety in this fenfeof it, is, in itfelf, a great 
cvily anci produ6live of many others. f (1.) 
It is exprefslv ^nd repeatedly forbidden in 
the gofpel., under the penalty of forfeiting 
the favor of GOD and eternal life, 1 Cor, vi, 
10. GaL V, 21. Matth. xxiv. 48,-^51. (2.) 
Chriil and his apollles, have warned chrifti» 
ans againft it, in a very fmgular, and moft 
urgent manner ; and no wonder, feeing it is 
in itfelf fo be.afdy a vice, and attended with 
fo many hurtful confequences wdth regard to 
men's bodies^ souls ^ reputation mid w-orldly 
interefts, (3.) It is a vice peculiarly hea- 
then. J (4. ) It w holly unmans us ;^— renders 
us ftupid and ridiculous, juft objefils of ridi-- 
cule and contempt, even to children, fervants 
and idiots.ll (5.) It incapacitates us for all 
the duties we ow^e to GODrOur families, our 
neighbors, andourfelves; and puts us in the 
way of doing the moft \ticked and hurtful 
aclions. (6.) It juftly renders us unw^orthy 
of all truft and confidence from others. (7. ) 
It lays us open an cafy prey to all knavifli 
and defigning men ; lays the foundation of 
many chronical and acute difeafes, and gene- 
rally brings its votaries to poverty, contempt 
and an unpiticd and premature death. 

^iThcs. i.6, — 8. I Pet. iv. 7. i Tim. iii. 2. Til. i. 8# 

ii. 2,— 12. Acls xxvi. 25. f Prov. xxiii. 2% 30, 35% 

Rom, xi\i. 12, 13, 14. i Thei. t« t» 



\ 



224 KN OX'S E SS AYS: 

6. In order that we may be preferved 
from this moft dilgraceful and nioft deftruc- 
tive of all vices, the following maxims and 
cautions may be found ferviceable. — (1.) 
Shun the company of fuch as are addi6ied 
to thisfwinifh vice. ^ Tarry not long among 
thofe Vvho are in the way to excefs, how fo- 
ber foever their general eharafter may be-^ 
left you fhould be induced to run to the 
sameexcessqfriot.and fo contrail a vicious 
habit, — (3.) Take care never to exceed 
that quantity of Vvine orftrongliquor, which 
you find by experience to be a proper and 
moderate refrelliment. The boundary of 
temperance is fo very narrow, that we may 
^afily exceed it ; which, if we do, we lofe 
the comraand of ourfielves, and may quickly 
be hurried to the greatett ieng-th of excefs. 
(4. ) Endeavor never to make ftrong liquor 
necefTary to your refrefhment. There is 
much wifdom in laying rellraints on the ap- 
petites, at times, even, in the ufe of innocent 
enjoyments. Thefe wholefome rellraints 
ftrengthen felf- power and felf-government, 
(5.) Shun habitual idlenefs, which is com- 
monly the parent of drunkennefs, gaming 
and moft other pernicious vices. (6.) Fre- 
quently confidcr the sbanie.the folly andthe 
borrid guilty and danger of drunkennefs. f 
— (7.) Pray daily to GOD for a new heart, 
cleanfed fropi the love of fm, and breathing 
after univerfal purity and perfeftion.J 

* Prov. xiii. 20. xxiv, ao. *i.— ^iv {4, i^. Hcb. ii* i> 

i PcttC. xxix. 19. 20* t ^om xiii i«, — 14* 

ENDOFyOLUMEiFlRSTe « 



M 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-21 1 1 



y?:^^^ 






m^fs.h^r^^A 



.3fflS«« 






im^^-^^' 



A &6,'f< 






^'IAa- '" a OK 



kTinlfte.^iSllril 






'A'AA^-,' 






aA/^.^AA^ 



AA/^>^^A 






¥'^Wm 



A^.A/^Aa 



^^^m^ 



&mmMm^'^ 



^f^^m^'' 



'r:^or 



m^hm. 



Af^.r\f\ 



mmm^^sm' 



r^OA^AA^'^A^^^^^^C-^ 






\aAXo.: 



^aAA' 



^a;»i?^w?^/^^^Mr^^^ 



aA« 



;^,.'5,Aa^aAa 



Oa:^.0OCaaa/^AaAA 



'^'r^m 



^AA^/^^?)Afe^^^Oii 






..a^8«^a; 



A /^ A A 



A A A A 



^W 



»P^?' 






^aAaat^ 



A^ A A A 



AA^ 



h?/^W' 



AAa''^^ 






A A AAA 



'.'■-A^;^ 



z^. ',' -;■■ h f!=^ 



^^t^^M^?^R5H?^P9? 



I^/^^W-- - - -.!■- 



mA^-,AA:^/^AA 



^ A '-> A 



/N _ - rt ' \ A A 



®l<^^^^ 



^^^^^i^^mmr 



f^Kf^^^'^m 



^vw^yg^' 



■A/.A-AA 
»AAAAM.iV:^A.AAA 



A'a'aAAa 






^^^A/^/«^A^ 



«,,aaaoaaOo2s?oQ?:"''2a:. 



O.'^U'CXO 






■ A VA>',( >r' 
Ai?,^A>./ft«^' 



^^J^5iHy% 






i' "AaI 



^^^ ?^v^ 



tj^!^!^i^'M^^2^MiliMi^^ 



UA/^Ml^^^'^ 



